NAMES AND TITLES OF JESUS 









t^.^i:^,/S4^ 



NAMES AND TITLES 



OF THE 



LORD JESUS CHRIST. 



BY CHARLES SPEAE. 



'Wherefore God also hath highly exalted him, and given him a namb 
WHICH IS ABOVE EVERY NAME. * * *' Saint Paul. 



SIXTEENTH EDITION. 



BOSTON: 

PUBLISHED BY THE AUTHOR. 

LONDON: 

JOHN GREEN, 121 NEWGATE ST. 

1844. 






£ntered, according lo Act of Congress, in the year 1841, 

By CHARLES SPEAR, 

In the Clerk's Office of the District Court of Massachusetts. 



STEREOTYPED BT 

GEO. A. ic J. CURTIS, 

XEW-ENQLAND TYPE AND STEREOTYPE FOUNDRY. 



PREFACE 



The gi'eat object of this work is, to consider, in a concise 
and plain manner, the various Names and Titles applied 
to Jesus, both in the Old and New Testaments. The 
author had, in the course of his professional studies, long 
seen the necessity of a work like this, and he believed that 
something of the kind was much needed in the christian 
world. 

In perfecting his plan, the author often found himself 
severely tasked, for he could meet with no writer who had 
embraced so wide a plan as he proposed to carry out. In 
the final preparation of the work for the press, however, he 
has been highly favored by the kindness of friends ; and 
he has also had access to the most valuable libraries in this 
vicinity. And he feels that he owes a debt of gratitude to 
many for their kind assistance, but more especially to that 
Being who has enabled him, after having kept this work 
steadily in view over six years, to bring it to a final termi- 
nation. 

As the plan of this work is somewhat new, the author 
has thought it necessary to present some of its peculiarities. 

Some may object to its title. In reply to this, the writer 
readily admits that he found many terms applied to the 
Saviour which could not, strictly speaking, be called Names 
or Titles; such as Vine, Bread, Rock, and many others; 



VI PREFACE. 

but still the plan of his work embraced them. And he 
found beneath these emblems some of the richest and most 
glowing views of the great Redeemer. What themes can 
be sweeter to the Christian than to view Jesus as Bread to 
sustain, a Vine to strengthen, a Physician to heal, a Hid- 
ing-Place from the storm, a Star to guide, a Sun to enlight- 
en, and a Rock throwing out its shade in a weary land? 

In presenting the various Names and Titles, the author 
has endeavored to avoid those which he did not believe 
properly belonged to the Saviour ; for he could hardly per- 
suade himself, with Bellamy and others, that the Sacred 
Writers intended to distinguish the Saviour of the world 
by such appellatives as the following : — ' Apple Tree,' 
* Bundle of Myrrh,' ' Eagle,' ' Camphire,' ' Gold," Honey- 
Comb,' ' Lily of the Valley,' ' Polished Shaft,' ' Wall of 
Fire,' ' Fatted Calf,' ' Rose of Sharon,' &c. God forbid 
that we should take irom the Saviour any honor due to his 
name. These terms may be well enough in their proper 
places, but seem not very well calculated to adorn and set 
forth the excellencies of Him whose labors are above all 
praise, and whose character cannot be too highly extolled. 

In the progress of this work, the author may have 
thought that he found the Saviour where no such personage 
was intended by the inspired writers. And he may not 
have been so fortunate in all instances as even to find him 
where he was clearly pointed out. But he has done what 
he could, and if others can excel him, no one will be more 
ready to rejoice. One thing is evident ; no one can ever 
portray all the glories of the Saviour. There are excel- 
lencies in that character that no language can describe, no 
illustration can reach, and no pencil can paint. As well might 
man attempt to portray the glory of heaven, or beautify 
the rainbow. And in endeavoring to bring out the excel- 
lencies of Jesus, the author has frequently been made 
sensible of the inadequacy of human language, and the 



PREFACE. Vll 

weakness of the human mind. After all his labor, there- 
fore, perhaps he has only sketched out a plan for some one 
to perfect in some future period of the christian church. 

Throughout the volume, the author has endeavored to 
give a distinctness to the object for which Jesus came into 
the world. He has also attempted to point out the intimate 
union and connection between the Son and the Father. 
And here, although he found a oneness and a unity such 
as never was exhibited before, yet he was compelled to 
depart from the ground usually occupied by Trinitarians. 
In doing this, however, he has been equally careful to avoid 
the Humanitarian scheme. Both he considered as extremes. 
He believes that in Jesus of Nazareth we see an image, a 
bright, unclouded, moral exhibition of the great Father, but 
not God himself! But the author has aimed especially to 
give a moral and practical turn to the whole work. He has 
not aimed so much to please the critic, as to warm and 
move the heart of the humble and devoted follower of 
Jesus. And he sincerely hopes that his work will promote 
that great object, and be the means of leading many to bow 
at the feet of the Saviour. 

In the arrangement of the work, the alphabetical order 
was preferred, on account of its simplicity and ease to the 
reader. At first, this seemed to preclude the necessity of 
a table of contents ; but farther consideration led the author 
to prefix one, so that the reader could, at a single glance, 
see an entire list of all the Names and Titles of the Lord 
Jesus Christ. 

Boston: January ^ 1841. 



ADVERTISEMENT TO THE FOURTEENTH 
EDITION. 



As this work, in about two years, has reached the fourteenth 
edition, the author wishes to express his gratitude for the numer- 
ous favors received. 

The most unqualified testimonials have been received, both in 
this country and in Europe. 

During the six years, in which it was in preparation for the 
press, the author searched diligently in the most valuable libraries 
for a work on all the titles of Jesus, but he has never met with 
one embracing so wide a plan. From information received from 
Europe, he has become satisfied that the present work is the only 
one embracing an entire view of all the various appellations 
given to Jesus in the sacred volume. 

To render the work still more worthy of the public, the author 
has procured, at great expense, two rich ?.nd spirited engravings, 
from one of the finest artists in the United States. He has also 
given, in a note at the end, an account of his interview with that 
highly distinguished and gifted writer, Mrs. Sigourney, from 
whom he received the circumstances relating to the thrilling 
incident given in connection with the title Jesus. 

The author sincerely hopes that his work may prove, as he 
intended, a comfort to the mourner, and be the means of leading 
many to adore and love that Saviour whose character he has 
attempted to portray. 'Many a book,' says Borrows, in his 
Bible in Spain, ' which is abandoned to the waters, is wafted to 
some remote shore, and there proves a blessing and a comfort to 
millions who are ignorant from whence it came.' 



CONTENTS 



Paga 

I. Adam 11 

II. Advocate . , . . . , . 15 

III. Alpha and Omega 19 

IV. Amen 23 

V. Anointed ..... ... 25 

VI. Apostle 27 

VII. Author and Finisher 30 

VIII. Beginning of Creation of God . . . . .32 

IX. Bishop 34 

X. Branch 36 

XL Bread of God 41 

XII. Bridegroom , . .46 

XIII. Brightness of the Father's Glory .... 49 

XIV. Captain 52 

XV. Christ 57 

XVI. Commander 61 

XVII. Consolation of Israel 64 

XVIII. Corner Stone .69 

XIX. Counsellor ,76 

XX. Covenant 79 

XXI. Covert 83 

XXII. Deliverer 86 

XXIII. Desire of all Nations 89 

XXIV, Door of the Sheep 97 

XXV. Elect 103 

XXVI. Emmanuel 107 

XXVII. Ensign 113 

XXVIII. Everlasting Father 118 

XXIX. First-Born from the Dead 123 

XXX. First Fruits .128 

XXXI. Forerunner 133 

XXXII. Foundation 136 

XXXIII. Friend of Sinners 142 

XXXIV. Governor 150 

XXXV. Head .153 

XXXVL Heir 159 



X CONTENTS, 

XXXVII. Hiding Place . . . . ' . . .164 

XXXVIII. High Priest 167 

XXXIX. Holy Child 176 

XL. Holy One of God 179 

XLI. Hope 181 

XLII. Image 186 

XLin. Jesus 190 

XLIV. Judge 195 

XLV. King 205 

XLVI. Lamb 212 

XLVII. Leader 215 

XLVIII. Life 222 

XLIX. Light of the "World 226 

L. Lion 231 

LI. Lord . 238 

LIL Man 244 

LIII. Master . 249 

LIV. Mediator . . 256 

LV. Messiah 261 

LVI. Michael 270 

LVII. Mighty God 274 

LVIII. Nazarene 279 

LIX. Passover 282 

LX. Physician 289 

LXI. Prince of Peace 297 

LXII. Prophet 302 

LXIII. Refiner and Purifier 309 

LXIV. Resurrection 315 

LXV. Rock f ... 322 

LXVI. Root and Offspring of David 326 

LXVII. Saviour of the World ...... 329 

LXVIII. Servant 335 

LXIX. Shepherd 340 

LXX. Shiloh 345 

LXXI. Son 349 

LXXII. Star 356 

LXXIII. Sun - 359 

LXXIV. Teacher 362 

LXXV. Truth 366 

LXXVI. Vine 371 

LXXVII. Way 380 

LXXVIII. Witness 381 

LXXIX. Word 388 

LXXX. Wonderful 3^3 



TITLES OF CHRIST 



I. ADAM. 

* And so it is written, the ifirst man Adam was made a living soul, the 
last Adam was made a quickeniag spirit.' 1 Cor. xv. 45. 

With the original meaning of this term, of course, 
we have nothing to do. Some remarks, however, on 
the connection in which it stands, seem necessary to 
a proper understanding of the whole subject. The 
Apostle was treating of the resurrection of Jesus. He 
lays down this great truth as a foundation for the 
resurrection of the whole human race. In faith, he 
beholds the structure completed, and hears every 
voice crying, ' grace, grace, to the top-stone.' A beau- 
tiful writer observes as follows on this subject : — ' As 
he passes on, revelling in the greatness of his strength, 
and absorbed in the immensity of his theme, his argu- 
ment gathers force, till earth and heaven appear to be 
in motion before him ! He ranges the universe, sum- 
mons to his aid the power of God, lays his masterly 
hand upon every fact, gathers them in his grasp, con- 
denses them before his hearers, and in one over- 
whelming burst of eloquence, makes the whole bear 
upon the resurrection of Christ, and of man.' 



12 



TITLES OF CHRIST. 



The Apostle, to assist him, in his reasoning, calls 
the great Redeemer by the same name which distin- 
guished the first human being that ever walked on 
our fair earth. A similar mode of argument is pre- 
sented in his fifth chapter of the epistle to the Romans. 
There he shows the consequences of transgression on 
the one hand, and the blessings resulting from the 
gospel on the other. But here his language becomes 
more forcible. He touches every string of the golden 
harp. He rises to the loftiest height, even until lan- 
guage and conception seem utterly to fail. 

To assist the reader, I have thought proper to pre- 
sent the whole subject in the form of a parallel, and 
though it may be deemed fanciful in some respects, 
yet it may answer until a better can be furnished : — 



First Adam. 

1. At his creation, 'the morn- 
ing stars sang together, and 
all the sons of God shouted 
for joy.' Job xxxviii. 7. 

2. Made in ' the image of 
God.' Gen. i. 27. 



3. ' Received dominion over the 
fish of the sea, and over the 
fowl of the air, and over 
every living thing that mov- 
eth upon the earth.' Gen. i. 
28. 

4. Headof the woman. 1 Cor. 
xi 3. 

5. Son of God. Luke iii. 39. 
G. Death conquered. Gen. v. 

5. 



Last Adam. 

1. At his birth, the angels pro- 
claimed ' Glory to God in 
the highest, peace on earth 
and good will to man.' Luke 
ii. 14. 

2. ' The brightness of the Fa- 
ther's glory and the express 
image of his person.' Heb. 
i. 3. 

3. 'Received power over all 
flesh that He should give 
eternal life to as many as 
thou hast given him.' JTohn 
xvii. 2. 

4. Head of the man. 1 Cor 
xi. 3. 

5. Same. John i. 34. 

6. Conquered death. 2 Tim. 
i. 10. 



The following is taken entirely from Rom. v. and 
1 Cor. XV. 



ADAM. 13 



7. As by one man's disobedi- 
ence, many* were made sin- 
ners. 



7. So by the obedience of one 
shall many be made right- 
eous. 



8. As by the offence of^ (8. By the righteousness 

one, judgment ^^^^Ipyensoi ^^ ^^^^ ^^^ ^^^ ^^^^ 



1 

upon all men to con- , *^*^" "" j came upon all men to 

demnation, j 1^ justification of life. 

9. As sin hath reigned ) (9. Might grace reign 
unto death, > even so | through righteousness 

J ( unto eternal life. 

10. As in Adam all die, } _„^ „„ i 10. In Christ shall all be 

made alive. 



11. The first man is of the 
earth, earthy. 

12. Made a living soul. 

13. By man came death. 

14. As we have borne the 
image of the earthy, 



11. The second man is the 
Lord from heaven. 

12. Made a quickening spirit. 

13. By man came also the 
resurrection. 

14. We shall also bear the 
image of the heavenly* 



When the great Apostle touched, with his inspired 
pen, the masterly contrast, of which the above is an 
imperfect sketch, a thousand associations rushed into 
his mind. At a single glance, he sees all the beings 
that sprung from Adam, and all that were to follow 
to the latest period of time. He beholds them all bear- 
ing ' the image of the earthy.' He sees generation 
after generation descending into the cold and silent 
tomb. He sees them all pass through ' the valley of 
the shadow of death.' He beholds the Great Father 
of the universe clothing each being in the garments 
of eternity, ^bearing the image of the heavenly;' 
crowning the whole with his blessing, and again 
pronouncing his creation good. The morning stars 
again sing together, and all the sons of God shout 
aloud for joy. He pursues his subject till finding 

* The many, all. — Parkhurst. The great body of mankind. — New- 
come. 

2 



l4 TITLES OF CHRIST. 

himself lost in its immensity, be exclaims, ' O death ! 
where is thy sting? O grave ! where is thy victory'?* 
Then he renders thanks to God for the victory through 
Jesus Christ. The whole is finished by a moral infer- 
ence, at once just, forcible, and impressive. And a 
more beautiful chapter never was, nor ever can be 
put into human language. ' Therefore, my beloved 
brethren, be ye steadfast, unmovable, always abound- 
ing in the work of the Lord, forasmuch as ye know 
that your labor is not in vain in the Lord.'^ 

* For some good remarks on this general subject, see Belsham on 
the Epistles of Paul, in loc. Also, Illustrations of the Divine Govern- 
ment, by T. S. Smith, p. 324 et seq. ; a work, that for beauty of style 
and biilliancy of thought, has never been equalled by any writer on 
the subject of the final purity and happiness of man. 



II. ADVOCATE. 

' If any man sin, we have an Advocate with the Father, Jesus Christ, 
the righteous.' 1 John ii. 1. 

This title is found only in the above passage in our 
common version. In the Greek text, it occurs in the 
following places: — John xiv. 12. 26. xv. 26., but is 
there rendered Comforter. Paracletos is the word, 
and it signifies not only a Comforter, but also an 
Advocate, a Defender of a cause, a Counsellor, Patron, 
or Mediator. 

Though the meaning of this word is obvious, yet 
many errors prevail which should be removed. God 
is usually represented as a cruel, inexorable being, 
unwilling to show favor to the sinner. Jesus inter- 
ceded ; offered himself as a sacrifice on the altar of 
humanity. The Father and the Holy Ghost ap- 
proved, and consented, and he descended to the earth; 
took upon himself human nature; labored, suffered, 
and died for a world that otherwise would have been 
lost forever ! He rises from the dead, ascends to the 
Father; continues to plead for the sinner, and after 
about six thousand years it is said, the Creator has 
made it possible for all men to be saved ! A grand 
lesult indeed from such immense sacrifices, and from 
so long a plea ! Such a view is unsupported by the 
Scriptures, 



16 TITLES OP CHRIST. 

God has never been unfriendly toward man. - His 
love is infinitely beyond that of an earthly parent. 
Man is regarded by Him with pity, even ' when dead 
in trespasses and sins.' All heaven is in his favor. 
The greatest enemy the sinner has in the wide uni- 
verse, is — himself! With his own hands, he kindles 
a fire in his own breast : and though he may fly from 
every human tribunal, he cannot escape from his 
God, nor from — himself! 

Several ideas seem to be associated with the term 
Advocate :— 

I. It supposes a cause to be tried. 

II. Parties concerned. 

III. Witnesses to testify. 

IV. A Judge to decide. 

The above seem to be the most prominent ideas, 
though not covering entirely the whole ground. A 
few general remarks are all that can be expected. 

The cause to be tried is the rebellion of the world. 
The parties are God and man. The witnesses — ^but 
there are none for two reasons. 1st. The Judge 
knows all things. 2d. Every mouth is to be stopped, 
and the whole world is to become guilty before God. 
The Judge is the Creator and Father of all mankind. 

Paul, in his masterly and comprehensive manner, 
presents in one single sentence both parties, the 
Advocate ; and the object of the ministry : ' God was 
in Christ reconciling the world unto Himself, not 
imputing their trespasses unto them, and hath com- 
mitted unto us the word of reconciliation.'* Jesus 
stands between God and man, moving by an exhibi- 
tion of divine love, and his own sufierings, a world to 

* 2 Cor. V. 19. 



ADVOCATE. 17 

love Him by whom he was sent. He makes the 
most affecting appeals, not to the Judge, but to the 
criminal. ' He shall see of the travail of his soul and 
be satisfied.' 

It has been supposed by many, that the Judge was 
angry with the sinner, and that the Advocate came 
to reconcile Him. Admitting this view of the charac- 
ter of God, we must see that He is wholly disqualified 
to judge the world. To illustrate : suppose we enter 
a court of justice, and discover the judge on the 
bench full of fury and wrath, anxious to condemn 
the criminal. Would not every one say that he was 
unfit for his station? It would appear still more 
awful if the judge should stand in the relation of 
father to the culprit ! And it is in this relation that 
God stands to every transgressor. It follows, there- 
fore, that the Father of spirits will inflict no punish- 
ment that is not intended for the best good of the 
sinner. 

The services rendered to the w^orld by the Advo- 
cate far exceed those of any being who has ever 
been on our earth. He labored and died for all men. 
' Greater love hath no man than this, that he lay down 
his life for his friends. '=^ ' But God commendeth his 
love toward us, in that while we were yet sinners, 
Christ died for us.'f It is the highest point of human 
love to sacrifice life for a friend. But Jesus died for 
his enemies. Had God waited for the world to love 
Him before He gave his Son to die, He might have 
waited forever. Man was 'dead in trespasses and 
sins.' As well might we expect the graves to open, 

* Jolm XV. 14. f Rom. v. 8. 

2^ 



18 TITLES OP CHRIST. 

and the dead to come forth without the aid of Omni- 
potence, as for the world to arise from moral death 
without the hfe-giving power of God. 

What reward did the Advocate receive for his im- 
mense labors and sacrifices 1 From man he received 
only ingratitude and reproach. There is one point 
too often overlooked, which forever establishes the 
purity of the Saviour's character. Among all the 
exertions of his power, and all his miracles, he never 
made the least attempt to enrich himself! Hear him, 
when addressed on a certain occasion, by one who 
would follow him. ' The foxes have holes, the birds 
of the air have nests, but the Son of Man hath not 
where to lay his head.'^ Where is the Advocate 
who v/ould spend a whole life in a cause, and die to 
promote it, and all this for his enemies ? Was ever 
such love exhibited before ? 

But the Advocate will see his labors crowned with 
success. He will receive the heathen for his in- 
heritance and the uttermost parts of the earth for his 
possession. The sinner will at last submit to Jesus, 
for ' every knee shall bow, and every tongue confess 
that he is Lord to the glory of God the Father.' But 
we find that we are rapidly entering on the broad 
and endless theme of universal reconciliation. Lan- 
guage fails, conception is exhausted. ' Blessing and 
honor, and glory and power be unto him that sitteth 
upon the throne, and unto the Lamb forever.' ? 

* Luke ix. 58. 



III. ALPHA AND OMEGA. 

* And he said unto me, It is done. I am Alpha and Omega, the begin- 
ning and the end.' Rev. xxi. 6. 

These appellations, which are as remarkable for 
their condescending simplicity as for their majestic 
sublimity, occur only in three other instances, and all 
in this highly figurative book,, ch. i. 8. 11;=^ xxii. 13. 

A very popular commentator has the following 
criticism on the titles here applied to the Redeemer : 

' This mode of speech is borrowed from the Jews, 
who express the whole compass of things by alepk 
and tau; the Jirst and last letters of the Hebrew 
alphabet : but as St. John was writing in Greek, he 
accommodates the whole to the Greek alphabet, of 
which alpha and omega are the first and last letters. 
With the rabbins mealeph vead tau, ^^ from aleph to 
tau.^'' expressed the whole of a matter, from the begin- 
fling to the end. So in Yakut Rubeni, fol. 17. 4. 
Adam transgressed the whole law, from aleph to tau : 
i. e. from the beginning to the end. 

'•Ibid. fol. 48. 4. Abrahamj observed the law from 
aleph to tau ; i. e. he kept it entirely, from beginning 
to end. 

* This whole clause is wanting in ABC ; thirty-one others, some 
editions ; the Syriac, Coptic, jEthiopic, Armenian, Slavonic, Vulgate, 
Arethas, Andreas, and Primasius. Griesbach has left it out of the text. 
—A. Clarice. 



20 TITLES OF CHRTST. 

^Ibid. fol. 128. 3. When the holy blessed God pro- 
nounced a Messing on the Israelites ^ He did it from 
aleph to tau ; i. e. He did it 'perfectly.^ 

There is a sublimity in these words which it would 
require volumes to illustrate, but as our plan requires 
great brevity that each title may be considered, we 
shall be obliged, in this instance, as in many others, 
to omit many thoughts that may present themselves. 
That the reader may see the great beauty and force 
of these names, we will direct his mind to the trans- 
porting view which the glowing pencil of prophecy 
has predicted : ' And I saw a new heaven and a new 
earth : for the first heaven and the first earth were 
passed away; and there was no more sea. And I 
John saw the holy city, new Jerusalem, coming down 
from God out of heaven, prepared as a bride adorned 
for her husband. And I heard a great voice out of 
heaven, saying, Behold, the tabernacle of God is with 
men, and he will dwell with them, and they shall be 
his people, and God himself shall be with them, and 
be their God. And God shall wipe away all tears 
from their eyes ; and there shall be no more death, 
neither sorrow, nor crying, neither shall there be any 
more pain : for the former things are passed away. 
And he that sat upon the throne said. Behold, I make 
all things new. And he said unto me. Write: for these 
words are true and faithful. And he said unto me. It 
is done. I am Alpha and Omega, the beginning and 
the end. I will give unto him that is athirst of the 
fountain of the water of life freely.' How grand ! 
How transporting is this language ! The mind is at 
once carried beyond all the scenes of time to that 
bright and beautiful period when the vast family ot 



ALPHA AND OMEGA. 21 

man will be gathered around the throne of God, when 
every eye will cease to weep, and death and the grave 
be destroyed forever more. O transporting hour ! My 
soul longs for its approach. ' There never will be a 
point, even through unlimited eternity, when JeiLus 
will cease to be, or will be less the source of my 
felicity. I shall behold in his eternity the perpetuity 
of my own existence and my own joys.' 

Dr. Watts must have felt the power of the great 
truth, here revealed, when he presented the whole 
language in the glowing strains of poetry : — 



^His own soft hand skall wipe the tears 
From every weeping eye j 
And pains, and groans, and griefs and fears. 
And death itself, shall die. 

How long, dear Saviour, O how long 

Shall this bright hour delay ? 
Fly swifter round, ye wheels of time, 

And bring the welcome day.' 

These titles denote the completeness of the Saviour. 
Jesus is the beginning and the end of the christian 
dispensation or of man's salvation ; ' the author and 
finisher,' ^ the first and the last.' He has commenced 
the great work of redemption, and he will never leave 
it till the whole human race stand perfected before 
the throne of Him who sent him. Then will he say, 
* Here am I and the children which thou hast given 
me.' How grand ! how glorious ! With such trans- 
porting views of the Saviour, we may look forward 
with great joy to that blissful period, everywhere pre- 
sented by prophets and angels, when tears shall be 



22 TITLES OF CHRIST. 

wiped from all faces, and pain cease forever through- 
out the whole moral universe of God. 

We cannot close this number more appropriately, 
than by presenting the following paragraph from a 
writer, whose language would seem to denote that he 
felt the love of the Redeemer in his inmost soul : 

'Is the Lord Jesus Christ then, the Alpha and 
Omega of my soul ? Does he hold precedency in my 
affections ! Is he the more than magic circle drawn 
around my heart, which meets me and is most wel- 
come wherever I turn my eyes ? Is he at once the 
centre and circumference of my happiness — the point 
to which all my desires tend, and the limit beyond 
which they would never stray? If so, I am blest 
indeed.' 



IV. AMEN. 

* And unto the angel of the church of the Laodiceans write : These, 
things saith the Amen, the faithful and true Witness, the beginning 
of the creation of God.' Kev. iii. 14. 

*Amen, in Hebrew, signifies true^ faithful^ certain. 
It is used likewise in affirmation ; and was often thus 
used by our Saviour : Amen, Amen, verily, verily. 
It is understood as expressing a wish. Amen ! so be 
it ! or an affirmation, Amen, yes : I believe it. Numb. 
V. 22, She shall answer. Amen ! Amen ! Deut. xxvii. 
15, 16, 17, &c., All the people shall answer. Amen!. 
1 Cor. xiv. 16, How shall he who occupieth the place 
of the unlearned say, Amen ! at thy giving of thanks ? 
seeing he understandeth not what thou sayest. The 
promises of God are Amen in Christ; i. e, certEiin, 
confirmed, granted, 2 Cor. i. 20. The Hebrews end 
the five books of Psalms, according to their distribu- 
tion of them, with Amen, Amen ; which the Septua- 
gint translate rspoiw^ yevono, and the Latins Fiat, 
fiat. The gospels, &c. are ended with Amen. The 
Greek, Latin, and other churches, preserve this word 
in their prayers, as well as alleluia and hosanna. At 
the conclusion of the public prayers, the people 
anciently answered with a loud voice. Amen ! and 
Jerome says, that, at Rome, when the people answer- 
ed, Amen! the sound was like a clap of thunder. 
Prsef. in Lib. ii. Ep. ad Galet.' 

This is the only instance where Jesus is thus dis- 
tinguished, though the word occurs frequently in the 



24 TITLES OF CHRIST. 

sacred writings, and much oftener in the Greek than 
in th^. common version. Where our translators have 
put verily, the original is Amen. In Isa. Ixv. 16, we 
have the God of truth, Heb. God of Amen. In its 
adverbial use, it means certainly^ truly, surely. At 
the end of prayer, it signifies, so let it be, so be it.^ 
Clarke observes that the word is explained by the 
phrase immediately following the word in the motto : 
' the faithful and true witness.' 

When we consider the great plan embraced in the 
mission of Jesus, we must respond Amen; for no 
other work will bear any comparison to it, no ; not 
even the creation of the universe. It is glorious to 
create, and glorious to preserve, but the fulness of 
divine glory can only be displayed in the great work 
of redemption. 

"T was great to speak a world from nought, 
^T was greater to redeem.' 

The vast plan will be finished to the glory of God, 
and all the people will say Amen ; ' for all the pro- 
mises of God in him are yea, and in him, Amen, unto 
the glory of God.' Amen and Amen. 

* The Jews say that the gates of heaven are open to him who 
answers ijnen ! with all his zaiight ! 



V. ANOINTED. 

*The kings of the earth set themselves, and the rulers take counsel 
together against the Lord, and against his anointed.' Psalm ii. 2. 

Christ, as the anointed, seems to be referred to in 
several instances in the Scriptures. Thus, we read 
in Psalm xlv. 7, 'Thou lovest righteousness and 
hatest iniquity, therefore, God thy God hath anointed 
thee with the oil of gladness above thy fellows.' See 
Heb. i. 9; also, Isa. Ixi. 1. Dan. ix. 24. Luke iv. 13. 
Acts iv. 25 — 27. x. 38. The motto was understood 
by the Targum to apply to the Messiah. 

The word has the same signification as Messiah. 
It is applied to Cyrus, Isa. xlv. 1, and to rulers gene- 
rally. The custom was to anoint kings, priests, and 
prophets, and it is kept up even to this day in the 
East. The same practice prevailed among the Greeks 
and Romans.=^ 

The term and the application are so very obvious, 
that we think it unnecessary to dwell upon it at great 
length. We simply remark that Jesus was anointed 
to do a special work, which from the whole tenor of 
Scripture appears to be to restore our race to purity 
and happiness. This work will be accomplished : for 
God and angels and all good men desire it. True, 
there will be much opposition. The motto declares 

* See Potter's Grec. Ant., ii. p. 385. Adam's Rom, Ant., p. 444. 
Hor., Ode ii. 7; ii. 11 ; iii. 29, Joseph. Antiq., xLx, 4, 1 and 9, .1. 
Iliad xiv. 171. 

3 



26 TITLES OF CHRIST. 

that the kings of tlie earth and the rulers would take 
counsel together. So it proved in the sequel. It was 
from the higher classes that ' the anointed' received 
the most persecution. The wealthy and the power- 
ful have always been the greatest enemies to every 
plan which embraces the good of the whole. Every 
reformer must expect their hatred and ill will at the 
very outset. But let all that are engaged like the 
great Saviour *in going about doing good' take cour- 
age, for God will always be on the side of virtue. 



VI. APOSTLE. 

* Wherefore, holy brethren, partakers of the heavenly calling, consider 
the Apostle and High Priest of our profession, Christ Jesus.' 

Heb. iu. 1. 

The next term in course, is Apostle, applied only in 
this passage to the Saviour. The signification is 
easily apprehended. It appears, however, to mean a 
leader as well as a follower, as Christ and the twelve 
both have the same name.^ 

This term is often given to those who have devoted 
themselves with great ardor to any particular cause. 
Dionysius of Corinth is distinguished as the Apostle 
of France ; Xavier, the Apostle of the Indies. 

Three considerations present themselves. 

I. This Apostle was sent by some being. 

IL For some particular object. 

III. That sufficient power was given to accomplish 
the mission. 

I. No one will say that Jesus was not sent. Scrip- 
ture is plain on that point : — ' God so loved the world 
that he gave his only-begotten Son,'f # ^ =^ ' Herein 

* ' Among the Jews the High priest was considered to be also the 
Apostle of God ; and it is in conformity to this notion that the Apostle 
speaks. And he exhorts the Hebrews to consider Jesus Christ to be 
both their High priest and Apostle ; and to expect these offices to be 
henceforth fulfilled by him, and by him alone.' Clarke : Com. oa 
passage. 

f Johu iii. 16. 



ZO TITLES OF CHRIST. 

is love, not that we loved God, but that He first loved 
us, and sent his Son to be the propitiation for our 
sins.'=^ 

II. The great controversy now is concerning the 
object for which this Apostle came into our world. 
Three opinions prevail ; 1st. That he came to save a 
certain number called the elect. 2d. That he came to 
make it possible for all to be saved. 3d. That he came 
to redeem the whole human race from sin and death. 
The first is from Calvin ; the second from Arminius ; 
the third from the Almighty. One is almost given 
up; the other is popular; the last is gaining ground, 
and is designed to triumph over them both. A multi- 
tude of proofs might here be presented, but one is 
suflicient: ^We have seen and do testify that the 
Father sent the Son to be the Saviour of the world.'f 

III. Every plan, whether human or divine, requires 
appropriate means for its accomplishment. Man, in 
his plans, sometimes has the means, but not the 
power ; sometimes both, but not the wisdom ; some- 
times all these, but not sufficient time. The history 
of the splendid projects which the human mind has 
started and left unfinished, would fill an immense vol- 
ume. If such a historian or compiler should appear, 
shall he place on his page the unfinished work of 
human redemption ? Shall he point the world to the 
corner stone ? Shall it be said that He who laid the 
foundation was not able to finish 7 It cannot be. All 
such speculations may rest forever. Hear this great 
Apostle, just before his ascension ' to his Father and 
our Father, to his God and our God : ' ' All power is 
given unto me in heaven and in earth. Go ye there- 

* 1 John iv. 10. \ 1 John iv. 14. 



APOSTLE. 29 

fore, and teach all nations, baptizing them in the name 
of the Father, and of the Son, and of the Holy Ghost. 
Teaching them to observe all things whatsoever I 
have commanded yon, and lo ! I am with you alway, 
even unto the end of the world.' Amen. 
3* 



VII. AUTHOR AND FINISHER. 

Looking unto Jesus, the author and iSnisher of our faith ; who, for 
the joy that was set before him, endured the cross, despising the 
shame, and is set down at the right hand of the throne of God.' 

Heb. xii. 2. 

These titles are so intimately connected that we 
depart from our general course, and present them 
together. 

I. Author: one who creates; produces; invents; 
generally applied to writers. The word occurs three 
times in our version ; four times in the Greek. Ap- 
plied once in the negative form to the Supreme 
Being: — 'God is not the author of confusion.' To 
Jesus three times : ' author of eternal salvation ;' in 
the motto; in Peter's sermon, ^ and killed the Prince 
[marg. author] of life.' 

The Saviour is the author of life and immortality, 
i. e. he has brought these to light, as an author brings 
to view a truth unknown before. Before Jesus came, 
a future state of blessedness was not known to the 
world. All was mere conjecture.^ Now and then a 
bright truth flashed on the mind, which seemed to 
add weight to the hope of another life. Men explored 
their way as well as they were able by the occasional 

* The views of the whole ancient world are well expressed m the 
following sentence, which dropped from Socrates just before his 
death : — ' I am going out of the world, and you are to continue in 
it, but which of us has the better part is a secret to every one but 
God.' 



AUTHOR AND FINISHER. 31 

guidance of a few transitory and uncertain beacons, 
amid desolate realms of mental darkness and chaos. 
At lastj the auspicious hour arrived. The voice of 
the Almighty was heard to exclaim, * Let there be 
light and there was light ! ' Then the Sun of Right- 
eousness arose in glory, and forever dissipated the 
darkness from our world. From that moment, the 
great Redeemer became the author of man's faith in 
life and immortality. 

II. Finisher : one who completes his own work, or 
that of another; applied to Jesus in a substantive 
form only once. 

The Redeemer will finish his work by giving 
eternal life to the world. Hear him : — ' My meat is 
to do the will of Him that sent me, and to finish his 
work.'^ ' And this is the Father's will which hath 
sent me, that of all which he hath given me, I should 
lose nothing, but should raise it up again at the last 
day.'f But passages might be multiplied here to 
any extent. Let me therefore lead the reader at once 
to the conclusion of the grand scene. ' Then cometh 
the end, when he shall have delivered up the king- 
dom to God, even the Father. ^ =^ =^ And when all 
things shall be subdued unto him, then shall the Son 
also himself be subject unto him that put all things 
under him, that God may be all in all.'J Jesus, 
when on the cross, saw in faith this grand result. 
He looked through all the periods of human trial and 
suffering. He saw with a prophetic eye the end of 
sin, and exclaimed in view of the whole, *It is 
finished ! ' 

* John iv. 34. f lb. vi. 39. t 1 Cor. xv. 24—28. 



VIII. BEGINNING OF THE CREATION 
OF GOD. 

* And unto the angel of the church of the Laodiceans write : These 
things saith the Amen, the faithful and true Witness, the beginning 
■of the creation of God.' Rev. iii. 14. 

The above passage is the only instance where this 
phrase occurs, though one very similar is found in 
Col. i. 15. ' the first-born of every creature.' There 
is some little difficulty in arriving at the exact mean- 
ing of this appellation.^ 

Jesus is called 'the beginning and the ending;' 'the 
First and the Last ;' ' Alpha and Omega.'f This last 
mode of speech is borrowed from the Jews, who 
express the whole compass of things by aleph and 
tau, the first and last letters of the Hebrew alphabet. 
But St. John, as he was writing in Greek, accommo- 
dates the whole to that alphabet, of which alpha and 
omega are the first and last letters. 

Jesus may be considered as the beginning of the 
spiritual creation of God, as Adam was the beginning 
of the natural creation. This view seems to agree 
with the Scriptures : ' He is the head of every man. 'J 

* The Jews term Jehovah, the first-born of all the world, or of all 
the creation, to signify his having created or produced all things.* 
See Wolfius in loc. 

t Rev. i. 8. xxii. 13. xxi. 6. :j: 1 Cor. xi. 3. 

* Bellamy says the Hebrew word Bervesh, when applied to time, means in the 
beginning; when applied to persons and things, it means the most excellent 



BEGINNING OF THE CREATION OF GOD. 33 

* And he is the head of the body, the church ; who is 
the beginning, the first-born from the dead; that in 
all things he might have the pre-eminence. For it 
pleased the Father that in him should all fulness 
dwell, and having made peace through the blood of 
his cross, by him to reconcile all things unto himself, 
by him, I say, whether they be things in earth or 
things in heaven.'"^ 

Thus Jesus is the Chief or Head of all mankind: 
the first fruits of the resurrection, the first-born from 
the dead. The spiritual or immortal state has com- 
menced. Jesus is the beginning. He is our fore- 
runner. As he lives, we shall live also. All souls 
are redeemed by him, and will enter on that better 
state of being as they throw off the frail tenement of 
mortality. 'As we have borne the image of the earthy, 
we shall also bear the image of the heavenly.' * As 
in Adam all die, even so in Christ shall all be made 
alive.' 

'Hallelujah ! Christ in God, 
God in Christ; is all in all.* 

* Col. i. 18-20. 



IX. BISHOP. 

* For ye were as sheep going astray; but are now returned unto the 
Shepherd and Bishop of your souls.' 1 Peter ii. 25, 

The word Bishop occurs four times in the singular, 
and once in the plural. Rendered overseers in Acts 
XX. 28. Greek, Episcopos. Latin, Episcopus. From 
' over,' and ' I look.' Signifies an overseer, an inspec- 
tor , or one that has the oversight. Jesus is Episcopus 
episcoporum; i. e. Bishop of Bishops. The Hebrew 
pakidy rendered episcopus, has the same signification. 
The Athenians gave this name to the person who 
presided in their courts of justice, and the Digest gave 
it to those magistrates who had the inspection of the 
bread market, and other things of that nature. In 
Phil. i. 1. it signifies the pastor of a church. It would 
seem from the Apostle Paul's directions to Timothy 
and Titus, that he considered the office to be of a very- 
sacred character. The former is supposed to have 
been bishop of the Ephesian church. 

There has been much dispute about the genuine- 
ness of Presbyterian and Episcopalian form of govern- 
ment. All such matters we leave to those who have 
leisure and inclination to pursue them. Our chief 
business is with the title as applied to the Bishop of 
our souls. 

It would seem from the definition of the word, that 
it signifies an overseer. Jesus then is appointed to 
oversee the concerns of the Christian church. All 



BISHOP. 35 

men belong to him, by heirship, and by his death. 
Of course, he will take care of his sacred charge. If 
one is lost, Jesus will be required to account for it by 
Him who appointed him to his office. 

Earthly bishops too often provide for themselves to 
the neglect of those of their charge. The Heavenly 
Bishop provides for his flock. One leaves in times of 
danger. The other never forsakes. Earthly bishops 
must die. Jesus lives forever. In fine, the one 
sacrifices his flock. The other sacrifices himself. 

Thus all are committed to the Shepherd and Bishop 
of souls. He will oversee and instruct till all are 
brought home to glory, that God may be all in all. 



X. BRANCH. 

'Thus speaketh the Lord of hosts, saymg, Behold! the man whose 
name is the BRANCH ; and he shall grow up out of his place, and 
he shall build the temple of the Lord.' Zech. vi. 12. 

Commentators generally suppose the Messiah is 
intended by this word. It is used in this manner in 
Isa, iv. 2. xi. 1. Jer. xxiii. 5. xxxiii. 15. Zech. iii. 
8. Isaiah and Jeremiah call him by this name as a 
kind of prophecy of his miraculous birth of a virgin. 
The Chaldee has, 'whose name is my Messiah.' 
Cruden renders Luke i. 78, ' the branch from on high/ 
instead of ' the day-spring from on high.'^ 

The following things are said of this great person- 
age prefigured by the Branch : — 

I. He would build the temple of the Lord. 

II. He would rule upon his throne. 

III. He would be a priest upon his throne. 

Other offices and work are assigned to him, but the 
above are the most prominent. 

I. He was to build the temple of the Lord. By 
this language we are, of course, to understand a tem- 
ple of a spiritual kind, one, differing in beauty, glory, 
and duration from all others: one, designed to last 
when thrones, dominions and earthly temples shall 

* The Vulgate translates Oriens, Jesus Christ is the Branch of the 
house of David. He is likewise, Oriens, the Sun of Righteousness, 
which is risen in order to enlighten us, and to deliver us out of the 
shadow of death. 



BRANCH. 3? . 

have passed away forever ; oiie, having God for the 
builder ; Jesus for the foundation • the apostles and 
prophets, and the whole human race for the structure. 
Peter refers to such a work, when he says, '■ Ye also, 
«is lively stones, are built up a spiritual house, a holy 
priesthood, to offer up spiritual sacrificep, acceptable 
to God, by Jesus Christ.'^ The Apostle of the Gen- 
tiles also refsrs to this building: 'Now therefore ye 
■are no more strangers and foreigners, but fellow-citi- 
zens with the saints, and of the household of God, and 
are built upon the foundation of the apostles and 
prophets, Jesus Christ himself being the chief corner 
stone ; in whom all the building fitly framed together, 
groweth unto a holy temple in the Lord; in whom ye 
also are builded together for a habitation of God 
through the Spirit. 'f But we must not multiply quo- 
tations. We will barely point out some of the glories 
of this temple, and leave the reader to enter, and 
admire and adore at his leisure. 

1. It is august, because it is the temple of God. 

2. It is worthy of reverence, as God dwells in it. 

3. It is aiicient, for the patriarchs and prophets 
have labored in the building of it. 

4. It is spacious, as it reaches to heaven, and to God 
himself, and includes both Jews and Gentiles. 

5. It is heautiful^ because adorned with grace, mercy, 
iove and truth. 

6. It is everlasting, because Jesus is the foundation. 
II. He would rule upon his throne. That Christ 

was to be a ruler is evident from the whole strain of 
prophecy. Even to quote the Scripture indicating this 
fact would swell this work to an immense volume. 

* 1 Pet. ii. 5. t Ephes. ii. 19—22. 

4 



3S TITLES OF CHRIST. 

The reader, therefore, in this instance, as in many 
others, must be content with mere references."^ But 
then, the reign of Christ was of a spiritual nature, as is 
evident from his declaration to Pilate, which is so full 
and remarkable that we present the passage : ' My 
kingdom is not of this world. If my kingdom were 
of this world, than would my servants fight,' that I 
should not be delivered to the Jews : but now my 
kingdom is not from hence. 'f The kingdom of Christ 
diifers from earthly kingdoms, in its oi^igin^ extent^ and 
duration. Jesus will continue to rule among the 
nations till all are subdued, and then the kingdom 
will be given up to God even the Father. J 

III. Jesus would be a priest on his throne. St. 
Paul in his epistle to the Hebrews frequently alludes 
to this office of the Messiah. § There are many par- 
ticulars belonging to this part of our article. The 
difference between Christ as a priest and others, is, 
1st. He was from heaven, he came from the bosom 
of Infinite Purity. Therefore his character, partaking 
of its origin, was without spot or blemish. 2d. This 
priest possessed absolute power over both the moral 
and physical departments of creation. He not only 
preached against sin, but actually had the power to 
remove it. He not only rebuked disease, but could 
make the sick whole. He could not only comfort in 
the hour of death, but he could destroy death itself. 
3d. This priest, instead of sacrificing others and their 
interests, actually sacrificed himself. 4th. This priest 
died, but had the power to rise from the dead. All 

*Mic. V. 2. Isa. xlii. 1^4. Jer. xxiii. 5. Matt.ii. 6. Luke xix. 38. 
t John xviii. 36. % 1 Cor. xv. 24—28. See title King. 

^ Chap. vii. 11. 15. 17 ; ix. 11. 



BRANCH. 39 

Others share the common fate of man till the morning 
of the resurrection. 5th. He was to be both king and 
priest. This is one of the most remarkable features 
in the reign of the Messiah. ' The counsel of peace,' 
says the Lord of Hosts, ' shall be between them both.' 
Before the Messiah, these offices often clashed, and 
differences arose between kings and priests ; but they 
were iniited in Christ, and the exercise of both these 
offices by him shall sweetly concur to produce peace 
and reconciliation, as priest; deliverance from all oui 
spiritual enemies as king. ' For he is our peace, who 
hath made both one, and hath broken down the mid- 
dle wall of partition between us, -^^ ^ ^ And that 
he might reconcile both unto God in one body by the 
cross, having slain the enmity thereby.'^ 

Pursuing the grand theme, the reader will find 
there were crowns laid up for a memorial in the tem- 
ple of the Lord, a type, perhaps, of Christ's making 
his servants kings and priests unto God, surrounding 
the throne on which he sits. And we are told that 
^ they who are far off shall come and build in the 
temple of the Lord.' This seems to complete the 
grandeur of the scene. Jesus sits on his throne, as 
ruler, and priest, and builds the temple that will ulti- 
mately include the whole human race. 

What a glorious personage have we prefigured by 
the Branch ! He is King, Priest, Saviour, Mediator, 
Advocate, Counsellor, Son of God, Son of Man. And 
^ he bears the glory.' So many oflices never before 
centred in one being. All are sustained without diffi- 
culty and in perfect harmony. 

No wonder that patriarchs and prophets looked 

*Ephes. ii. 14—16. 



40 TITLES OF CHRIST. 

forward to the day of Christ's coming with joy. No 
wonder that at his birth angehc strains were heard, 
announcing his approach. It is enough to move all 
heaven and earth. The theme of the birth and reign 
of Jesus is everlasting. It is the song of the elders 
around the throne, and will bo the triumphant subject 
of angels and men when suffering humanity is 
redeemed, and made fit for the regions of endless 
purity and enjoyment. 

' From Jesse's root a Branch did rise, 
Whose fragrance fills the lofty skies, 
Which spreads its leaves from pole to pole, 
A heahng balm for every soul. 

The sick, the v/eak, the halt, and blind, 

In him do aid and comfort fmd, 

A remedy for every wound, 

Or moral pain that can be found. 

This is the Saviour long foretold ; 
Hear him, ye deaf,- ye blind, behold; 
He 's come to make his grace abound, 
As far as sin or death is found.' 



XL BREAD OF GOD. 

< For the bread of God is he which cometh down from heaven, and 
giveth life unto the world.' John vi. 33. 

Among all the titles which distinguish the Son of 
God, no one is more significant than that which he 
applies to himself in the above passage. It appears 
that our Lord took occasion to introduce himself in 
this way, immediately after the miracle of feeding 
five thousand with a few loaves and fishes. Many 
seemed to have followed him from that hour from 
wrong motives, ' not because they saw the miracles, 
but because they ate of the loaves and were filled.' 
He seemed, on this occasion, as on every other, desi- 
rous to leave some good impression. Hence he says, 
' Labor not for the meat which perisheth, but for that 
meat which endureth unto everlasting life.' =^ =^ # 
During this interesting conversation, the subject of the 
manna which God sent from heaven for Israel, was 
presented, and a masterly contrast was drawn between 
th^t and the bread sent ' from heaven to give life unto 
the world.' A variety of sentiment then follows 
which strengthens and illustrates the great doctrine 
here presented under the figure of the bread of God. 

A remark on the manner in which this term is 
used, may not be inappropriate. We read of 'the 
bread of affliction,' 1 Kings xxii. 27. — 'the bread of 
tears,' and ' the bread of sorrows,' Psa. xlii. 3. cxxvii. 
2, 'shew bread,' [Heb. bread of presence^] Exod. xxv. 
4^ 



42 TITLES OF CHRIST. 

30. It is a word signifyiDg food in general, Gen. iii. 
19, etc. In the motto, doctrine, of course, is intended. 
A similar use of the word in a negative form is found 
in Isa. Iv. 2. ^ ^ ^ 'Wherefore do you spend 
money for that which is not bread, and your labor 
for that which satisfieth not 7 ' ^ =^ ^ 

It will be perceived, even by the most superficial 
reader, that the subject presented is one of vast extent. 
The easiest and most natural inferences flowing from 
the metaphor, therefore, must only be expected. 

This bread, it appears, was designed to 'give life to 
the world.' It is worthy of remark that we cannot, 
strictly speaking, say we have given anything until 
it is in the actual possession of the person for whom 
it was designed. It is not, perhaps, too much to say 
that the same reasoning applies to God himself. He 
cannot say He has given life unto the world, unless, at 
some period, the world is brought into the enjoyment 
of it. The gospel does not treat of offers, but of ' the 
gift of God,' which is ' eternal life.' 

The great Creator has seen fit to organize our frail 
natures in such a manner, that without bread, our 
existence would soon terminate. He has manifested 
his wisdom and benevolence not only in furnishing 
that bread, but in giving it in such a way, that it seems 
rather the fruit of human toil, than the result of pre- 
established laws. To make a farther display of his 
kindness, he has so constituted our taste that we 
derive great enjoyment from partaking of that very 
food necessary for our earthly existence. The same 
wonderful provision is made for every sense and 
faculty which man possesses. This benevolence is 
not confined to man alone, but ex:tends to every living 



BREAD OF GOD. 43 

thing.^ As food is adapted to our physical nature, 
so truth is adapted to our intellectual and moral 
nature. That religion then, or system of doctrine 
which best suits our spiritual nature must be from 
heaven. What then will satisfy man ? All the views 
taken of the destiny of our race, may be ranked under 
annihilation, endless suffering, or universal happiness. 
The two former may be believed, but cannot be 
desired. They furnish no food for the mind. Sup- 
pose, in the natural world, we should have a beau- 
tiful spring, a luxuriant summer, but no autumn. 
The husbandman looks anxiously for his accustomed 
harvest ; but nature stops in all her operations in 
the vegetable kingdom. The unripe fruit hangs 
upon the trees; the grain is unprepared for the 
reaper's sickle; the rose buds, expands, but never 
blooms ; the grass springs forth, but is never ready 
for the hand of the mower. Decay, disease, and death 
pervade creation. Indeed, there is ' neither seed for 
the sower, nor bread for the eater.' What this would 
be in the natural world, annihilation would be in the 
moral world. We see man in his infancy : he reaches 
the period of youth, but never ripens into perfect man- 
hood. He has noble faculties, but they never expand 
into perfect knowledge. There is a fine spring, a 

* 'It is a happy world after all. The air, the earth, the water, teem 
with delighted existence. In a spring noon, or a summer evening, on 
whichever side I turn my eyes, myriads of happy beings crowd upon 
my view. The insect youth are on the wing. Swarms of new-born 
flies are trying their pinions in the air. Their sportive motions, their 
wanton mazes, their gratuitous activity, their continual change of 
place, wi'ihout use or purpose, testify their joy and the exultation which 
they feel in their lately discovered faculties.' — Paley's Nat. Th°ol. 8vo. 
p. 392. 



44 TITLES OF CHRIST. 

charming summer, but no harvest. Will this view 
of man's destiny furnish bread to the mind? It is the 
^ bread of sorrows' and of death. 

But horrid as the thought of the extinction of being 
may be, it is not to be compared with the idea of end- 
less suffering. This produces insanity, despair and 
death in all their most aggravating forms. He who 
cherishes this doctrine is like the eagle that left the 
craggy cliff, and soared through rolling clouds. In 
his ascent, the fatal arrow from the archer's bow sped 
with unerring aim, and brought the noble bird quiv- 
ering to the ground. So with the believer in endless 
suffering. His doctrine pierces his soul with many 
sorrows, and destroys his peace and life. Can such a 
sentiment be called 'the bread of life?' If it were 
universally believed and realized, it would fill the 
world with sadness and wo. Society would be broken 
up, and man would sink beneath the weight of the 
crushing thought ! 

The last and only doctrine left is that which main- 
tains the ultimate reign of universal purity and bliss. 
This alone satisfies. This, every man eats for him- 
self, whatever he may offer to others. Here is spirit, 
and here is life. This sentiment is exactly suited to 
our intellectual and moral nature. It is the only doc- 
trine for which man can consistently pray. To ana- 
lyze and present all the glorious truths that cluster 
round it, would be the work of an eternity. Sufiice it 
to say, that two principles connected with it would, if 
realized, fill the world with joy, and raise man from 
degradation to the highest state of mental and moral 
elevation. One is, that God is the Father of all men. 
The other, that man is to be made ' equal unto the 



BREAD OP GOD. 45 

angels.' Here is 'bread enough and to spare.' 'This 
bread cometh down from heaven.' It possesses none 
of those deteriorating qualities that compose the bread 
made in this world ! 

Gladly would we continue this delightful subject, 
but our general plan forbids our going into particulars 
in every title. We bring the article to a close by 
presenting the following imperfect parallel : — 



Manna of the Israelites. 




Bread of God. 


1. For one nation. 

2. Of a perishing nature. 

3. Exhaustible. 

4. A mere type. 

5. Sustained the body. 

6. Temporary effects. 


1. 

2. 
3. 
4. 
5. 
6. 


For the world. 
Imperishable. 
Inexhaustible. 
The reality. 
Sustains the mind. 
Eternal. 



We trust the reader will eat this bread, and never 
offer any other kind to his fellow-men. No doubt, all 
kinds will be tried till man becoming dissatisfied with 
earthly bread, will come to Jesus, and having once 
tasted, we are sure he will exclaim with fulness of 
joy, 'Lord, evermore give us this bread.' 



XII. BRIDEGROOM. 

And Jesus said unto them, Can the children of the bridechamber 
mourn as long as the bridegroom is with them ? But the days will 
come, when the bridegroom shall be taken from them, and then 
shall they fast.' Matt. ix. 15. 

This word occurs twelve times; applied to Jesus 
in five instances. He is also probably intended in the 
parable of the Ten Virgins. 

Some have mantained that the Saviour is intended 
in the highly figurative and singular book of Canti- 
cles, or Song of Solomon : that a spiritual union Ov 
marriage is pointed out there between him and the 
Cliristian church. At some periods in ecclesiastical 
history, such an opmion has been generally received, 
and by many fondly cherished ; insomuch that it has 
been carried to such an extreme that a great scandal 
has been brought on the religion of Jesus. Others, 
may, by diligent research or fanciful interpretation, 
find the Saviour here amidst allegory and eastern 
metaphor, but the writer believes that the author had 
no such personage in view. He does not mean, 
however, to reject the work, but desires that it should 
stand in its appropriate place, and be applied to the 
subjects it was designed to illustrate.^ 

* 'It is curious,' says a critic, 'to see the manner in which many- 
preachers and commentators attempt to expound this Book. They first 
assume that the Book refers to Christ and His Church ; His union 
with human nature ; His adoption of the Gentiles ; and His everlast- 



BRIDEGROOM. 47 

The same kind of union that seems to exist between 
Christ and mankind is represented as existing be- 
tween God and his children : — 

' For thy husband is thy Maker, 
Jehovah, God of Hosts is his name. 
And thy Redeemer is the Holy One of Israel 5 
The God of the whole earth shall he be called.' 

Isa. liv. 5, 6, 

And another passage in the form of a comparison:— 

' For as a young man weddeth a virgin, 
So shall thy Restorer wed thee. 
And as a bridegroom rejoiceth in his bride, 
So shall thy God rejoice in thee.' Isa. Ixii. 5. 

The same image a little diversified, and with greater 
freedom of expression, as better adapted to the display 
of indignation, is introduced by Jeremiah (ii. 2. iii. 1. 

ing love to elect souls, gathered out of both people : then take the 
words bride, bridegroom, spouse, love, watchman, shepherds, tents, 
door, lock, &c., &c., and finding some words either similar or parallel^ 
in other parts of the Sacred Writings, which have there an allegorical 
meaning, contend that those here are to be similarly understood ; and 
what is spoken of those apply to these ; and thus, in fact, are explain- 
ing other passages in Scripture in their own way, while professing to 
explain the Canticles ! ' ' One minister preaches one hundred and 
twenty-two sermons upon the Song of Solomon.' ' An aged minister 
once told me, in a very solemn manner, that as God had been exceed- 
ingly merciful to him in saving his soul, and putting him in the 
ministry, thus accounting him faithful, he hoped that when called to 
the Church above, if any funeral-sermon were preached for him, it, 
should be from Canticles, chap, i, ver. 8, Go thy way forth by the foot- 
steps of the flock, and feed thy kids beside the shepherds' tents.'' ' I advise,' 
continues this critic, 'all young Ministers to avoid preaching on 
Solomon's Song. If they take a text out of it, to proclaim salvation 
to lost sinners, they must borrow their doctrines from other portions 
of Scripture, where all is plain and pohited. And why then leave such, 
and go out of their way to find allegorical meanings, taking a whole 
book by storm, and leaving the word of God to serve tables ! ' 



48 TITLES OF CHRIST. 

&c.) when he declaims against the defection of th© 
Jews from the worship of the true God. When we 
add that this imagery is employed by John the Baptist, 
(John iii. 29.,) by St. Paul, (2 Cor, xi. 2.,) by the Re- 
velator, (Rev. xxi. 9.,) and by Jesus himself in the 
mottOj we see that the title becomes very important. 

John the Baptist, it will be seen, distinguishes him- 
self as ' the friend of the bridegroom.'"^ 

We think it unnecessary to dwell longer on a title 
where the meaning must be obvious to every intelli* 
gent reader. The only questionable point is respect- 
ing the application. But from a review of the whole 
subject, we think we must consider Jesus as married 
to the whole human race. The connection was formed 
by God himself, the Author of the institution of mar- 
riage. Some, we are aware, would spiritualize here 
to a great extent : As the woman was made for the 
man, so the human race were made for Jesus ; as the 
Bridegroom is the head, so Jesus is ' the head of every 
man ;' as the bride must submit, so must the human 
race; as there are duties on both sides, so in this 
heavenly connection. Much may be said in this 
strain, but then the question might return whether all 
this was intended. 

In conclusion, for our comfort, it may be borne in 
mind, that this connection cannot be severed by death, 
which breaks up all other ties. The bridegroom is 
gone into heaven. We must follow him, and be with 
him forever. 

* 'Christ is the bridegroom, the church or his genuine disciples, 
the bride ; the ministers of the gospel, Shoshheenim, whose great and 
important duty it is, to present to the bridegroom a pure and uncon- 
taminated virgin, i. e. a church without spot or wrinkle, or any such 
thing.' — Clarke, Com. on John iii. 29. 



XIII. BRIGHTNESS OF THE FATHER^S 
GLORY. 

'Who being the brightness of the Father's glory, and the expres? 
image of his person, and upholding all things by the word of hia 
power, when he had by himself purged our sins, sat down on the 
right hand of the Majesty on high.' Heb. i. 3. 

This beautiful title is in no other instance applied 
to the Saviour of the world. A similar form of ex- 
pression is found, however, in one of the apocryphal 
books. In extolling the charms of wisdom, the author 
breaks forth in the following strain : — ' She is the 
brightness of the everlasting light, the unspotted mir- 
ror of the power of God, and the image of his good- 
ness."^ 

Dr. Clarke presents the motto in a circumlocutory 
phrase : — ' The resplendent out-beaming of the essen- 
tial glory of God.' 

We are to understand by the title, that in Jesus we 
behold the brightest exhibition of the glory of God 
that was ever made to our race. It is well expressed 
by the Apostle : ' For God, who commanded the light 
to shine out of darkness, hath shined in our hearts, to 
give the light of the knowledge of the glory of God in 
the face of Jesus Christ. 'f 

A few remarks on the glory of God may not be 
inappropriate. In the writings of Moses, it signifies 
generally the Divine Presence.J In other instances, 

* Wisdom vii. 26. f 2 Cor. iv. 6. :{: Exod. xxiv. 16, 17. 
5 



50 TITLES OF CHRIST. 

it appears to have a still higher meaning. For in- 
stance, the Leader of Israel, at one time, earnestly 
desired God to show him his glory. The reply was, 
* I will make all my goodness pass before thee.'=^ 

Several times Jesus alludes to the glory of Him 
who sent him. He presents a test to prove the purity 
of his heart and the authority of his mission : — ' He 
that speaketh of himself, seeketh his own glory ; but 
he that seeketh his glory that sent him, the same is 
true, and no unrighteousness is in him.'f 

But we shall find at the grave of Lazarus one of 
the most remarkable displays of divine glory that was 
exhibited during the lifetime of our blessed Lord. 
When told of his illness, he said, ' This sickness is 
not unto death, but for the glory of God,' =^ ^ ^ While 
at the grave, Martha seems to express doubts respect- 
ing the possibility of bringing forth her brother from 
the dead. Jesus replies, ' Said I not unto thee, that 
if thou wouldst believe, thou shouldst see the glory 
of God ?' It was on the same occasion, too, that Jesus 
made that bold and triumphant declaration : — ' I am 
the resurrection and the life. He that belie veth in 
me, though he were dead, yet shall he live.'f 

It would seem then that God's glory was manifested 
in the resurrection of Lazarus to a temporary exist- 
ence, and of course, to all the ills of life. Admitting 
this, there must certainly be a far greater glory in 
raising all mankind to a state of incorruptibility and 
everlasting enjoyment. 

Jesus then is the brightness of the Father's glory. 
In him, we behold the moral excellencies that dwell 
in the Deity. God has indeed, come sensibly near to 

* Exod. xxxiii. 18—23. f John vii. 18. | John xi. 1—46. 



51 

us in his Son. In what a grand and dignified style, 
does the Apostle introduce this subject in the opening 
of his epistle to the Hebrew church : — 

' Godj who, at sundry times and in divers manners, 
spake in time past unto the fathers by the prophets, 
hath in these last days spoken unto us by his Son, 
whom He hath appointed heir of all things, by whom 
also He made the worlds; who being the brightness 
of his glory, and the express image of His person, 
and upholding all things by the word of his power, 
when he had by himself purged our sins, sat down 
on the right hand of the Majesty on high.'^ 

If we would see the glory of our Father in heaven, 
we have only to turn to his Son. As the golden orb 
of day exhibits to us the natural light and glory of 
God, so Jesus exhibits to us the moral glory of the 
Father of the universe. 

Well did the poet express this subject :— 

' The spacious earth and spreading flood 
Proclaim the wise, the powerful Godj 
And thy rich glories from afar 
Sparkle in every rolling star. 

But in thy Son a glory shines, 
Drawn out in far superior lines j 
The lustre of redeeming grace 
Outshines the beams of nature's face.' 

* Heb. i. 1—3. 



XIV. CAPTAIN. 

For it became him for whom are all things, and by whom are all 
things, in bringing many sons unto glory, to make the Captain of 
their salvation perfect through sufferings.' Heb. ii. 10. 

With the first part of this passage we have nothmg 
to do. It would, mdeed, be going into a wide range 
of subject, to show in what manner all things are for 
Christ, and by him. The language was evidently in- 
tended to show the greatness of the possessions of our 
Captain, and the extent of his power. Our labor is 
sufficiently extensive when confined to the significa- 
tion of each name. 

The motto is the only instance of the application o" 
the word to Christ. God himself is thus distinguished 
in the address of Abijah to Jeroboam and his army.^ 
Commentators generally suppose Christ is m tended in 
one of the admirable chapters in Isaiah, where God 
has beautifully mingled his invitations and promises : 
' Behold, I have given him for a witness to the peo- 
ple, a leader and commander to the people. 'f These 
names will be found in their appropriate places. 

Without dwelling particularly on the import of the 
title, which must be obvious to every reader, we shall 
present the whole subject under three divisions. 

I. The manner in which the Captain of our salva- 
tion was made perfect. 

II. The commands of our Captain. 

* 2 Chron. xiii. 12. f Chap. Iv. 4. 



CAPTAIN. 53 

III. The importance of following him. 

I. The manner in which the Captain of our salva- 
tion was made perfect. It was through suffering. 
The characters of the wise and good have all been 
formed in the school of adversity. Prosperity cor- 
rupts and enervates the heart. Neither nations nor 
individuals can be perfected by prosperity. It may 
be laid down as a political axiom that no nation can 
ever rise to the highest point of glory unless it is 
carried through scenes of suffering. Were all suffer- 
ing now, with man's weakness, to be removed from 
our world, most of the virtues would cease to exist. 
Suffering calls forth the noblest feelings of man, his 
love, pity and compassion. Man, without affliction, 
is like the marble in the quarry; possessing all its 
veins of beauty, but needing the hand of the sculptor 
to bring them to view. 

** It was in this way that our Captain was perfected. 
He was prepared by constant suffering for all the 
trying scenes which marked his eventful life. No- 
thing else could have ever brought out to the world 
such a variety of moral excellencies. His whole life 
was grand, striking and beautiful. But, if we would 
see it in all its glory, we must follow him to Calvary 
and see him die. He had shown to the world brighter 
examples of virtue, patience and resignation than had 
ever been seen before, but when he exclaimed, while 
expiring on the cross, ' Father, forgive them, for they 
know not what they do,' his character was perfected. 
It received the last touch from the Divinity. From 
that hour he became a perfect example throughout all 
time ; he then taught man how to live and how to 
die. Never was a character at the same time so 
5^ 



54 TITLES OF CHRIST. 

commanding and natural, so resplendent and pleas- 
ing, so amiable and venerable. It is brighter than 
the sun, fairer than the morning star. Each separate 
virtue is made stronger by opposition and contrast, 
and the union of so many virtues forms a brightness 
which fitly represents the glory of that God ' who 
inhabiteth light inaccessible.' Gladly would we lin- 
ger here till we drank in the spirit of him whom we 
have thus feebly portrayed, but our work urges us 
onward to consider other beauties connected with the 
various names and titles which everywhere appear in 
the Bible like stars in the blue heavens. 

II. The commands of our Captain. These are 
everywhere scattered through his discourses, so that 
it becomes a greater effort to collect, than to under- 
stand them. They are found beautifully blended 
with his public teachings, as well as his private in- 
structions. They are remarkable for their simplicity, 
variety and adaptation: — 'Therefore all things what- 
soever ye would that men should do to you, do ye 
even so to them : for this is the law and the prophets.'^ 
' This is my commandment. That ye love one another, 
as I have loved you.'f It was Jesus who summed 
up the whole of man's duty in two precepts : ' Thou 
shalt love the Lord thy God with all thy heart, and 
with all thy soul, and with all thy mind. This is 
the first and great commandment. And the second 
is like unto it. Thou shalt love thy neighbor as thy- 
self 'J More citations might be made, but these will 
answer as an example of the whole. The commands 
of our Captain are all made in love. He will never 

* Matt. vii. 12. f John xv. 12. :j: Matt. xxii. 37—39. 



CAPTAIN. 65 

require any thing on our part that is not for our high- 
est good. 

III. The importance of following him. This must 
be readily admitted by every reflecting mind. 'If 
any man will come after me, let him deny himself, 
and take up his cross, and follow me.'^ Similar 
directions may be found throughout the teachings of 
our Captain. One virtue especially is required in 
those who would follow this Captain. This is self- 
denial. Without this we are wholly unfit to be in his 
ranks. Thousands would have followed him in the 
days of his flesh, if this had not been the condition. 
This seems to have been the great difficulty in the 
mind of the young man, who came to him, and said, 
' Good Master, what good thing shall I do that I may 
have eternal life?' After a gentle reproof for calling 
him good, he was told that he must keep the com- 
mandments. 'These things,' said he, 'have I kept from 
my youth up : what lack I yet 7' Jesus said, ' If thou 
wilt be perfect, go and sell that thou hast and give to 
the poor, and thou shalt have treasure in heaven, and 
come and follow me.' And ' he went away sorrowful, 
for he had great possessions.'! 

In fine, to be faithful soldiers, we must love our 
Captain supremely, renouncing the pleasures of wealth, 
the charms of popularity, and even the love of kin- 
dred : — ' He that loveth father or mother more than 
me is not worthy of me.'J Our Captain has reared 
his standard. He has placed it upon an impregnable 
fortress. We must bring our conduct up to that, not 
bring that down to our conduct. 

* Matt. KYi. 24. t Matt. xix. 16—22. $ Matt. x. 37. 



56 TITLES OF CHRIST. 

Our Captain is now in the field. He wants good 
soldiers ; those who are willing to enlist ' during the 
war.' His 'weapons are not carnal, but mighty, 
through God, to the pulling down of strong holds.' 
'For every battle of the warrior is with confused 
noise, and garments rolled in blood ; but this shall be 
with burning and fuel of fire. For unto us a child is 
born,' (fee. Isa. ix. 5, 6. 'And does our adorable 
Redeemer wage war? Yes: but against whom? The 
powers of darkness; the enemies of God and man. 
Are his garments dyed with blood? Yes; but it is his 
own, and not the blood of his creatures. Does he 
subdue and bring into subjection ? Yes : but it is the 
pride, the prejudice, the folly of mankind. Does he 
make conquests and ride in triumph ? Yes : but it is 
the conquest of the heart, and the triumph of truth ! ' 

' He gives the signal, as he mounts his car. 
Of an eternal, universal war j 
Rejects all treaty, penetrates all wiles, 
Scorns with the same indifference, frowns and smiles, 
Drives through the realms of sin, where riot reels, 
And grinds her crown beneath his burning wheels.' 

COWPER. 

The battle is begun. All power is given to our 
Captain, and he will ultimately conquer. He calls 
upon his followers to be faithful to his cause. It is a 
glorious work. Let us then put on the whole armor 
of God. Our Captain will lead on j^loriously. He 

' waves his sceptre high, 



Unfurls his banners in the sky, 

While loud the gospel trumpets ^ound : 
His enemies, with sore dismay, 
Retire in haste, and yield the day, 
While trophies to the Lord abound ' 



XV. CHRIST. 

*And we believe and are sui'e that thou art that Christ, the Son of the 
living God.' John vi . 69. 

This title occurs only in the New Testament. It is 
found singly one hundred and eighty-seven times; 
connected with Jesus, seventy-four; Lord Jesus, 
thirty-eight. The various circumstances connected 
with its frequent occurrence show it to be a word of 
great importance. It is not difficult, however, to 
obtain a distinct signification, for critics are generally 
agreed in their views. Cruden says, it means ' the 
anointed of God, the same with the Hebrew Messiah, 
Psa. xlv. 7. Isa. Ixi. 1.' The prophets allude to him 
in this way, Daniel excepted, ch. vii. 13. ; this was 
according to the taste of the translators. The LXX 
uniformly translate the Heb. word Messiah^ Christ. 
Clarke says, 'As the word XQiawg, Christ, signifies 
the anointed or anointer, from xgio), to anoint; it 
answers exactly to the Hebrew machiach, which we 
pronounce Messiah or Messias ; this word comes from 
the root mashac^ signifying the same thing. As the 
same person is intended by both the Hebrew and 
Greek appellation, it should be regularly translated 
The Messiah, or The Christ, whichever is preferred ; 
the demonstrative article should never be omitted.'=^ 
Campbell agrees with Clarke respecting the import- 

* Com. on Matt. i. 16» 



'^8 TITLES OF CHRIST. 

an re of the article, and censures our translators con- 
sidf^rably for the omission, for it is rarely wanting in 
the original. ' The word Christ,'' he observes, ' was 
at first as much an appellative as the word Baptist 
was, and the one was as regularly accompanied with 
the article as the other. Yet our translators, who 
always say the Baptist, have, one would think, studi- 
ously avoided saying the Christ.'' To show the 
necessity of the article, he maintains that its omission 
conveys an entirely different meaning of the question, 
'What think ye of Christ?' from what our Lord 
intended. To use his own words, he says, ' In the 
place above quoted, there was, therefore, the strongest 
reason for following more closely the original, as it 
was evidently our Lord's purpose to draw forth their 
sentiments, not concerning himself, the individual 
who put the question to them, and whom he knew 
they considered as an impostor, but, in general, con- 
cerning the quality of that personage whom, under 
the title of Messiah, they themselves expected.' Our 
author lays very great stress on the article. ' With- 
out it,' he says, ' the sense is always darkened, and 
sometimes marred.' The following instances are 
cited : ' This Jesus whom I preach unto you is 
Christ.'^ ' Paul testified to the Jews that Jesus was 
Christ.'! ' Showing by the Scriptures that Jesus was 
Chris t.'f In each case the article should have been 
prefixed. Without it, the meaning to an unlearned 
reader is the same as to have said, ' Paul testified to 
the Jews that Christ was Jesus.' 

Grotius says, that in process of time the name 
Jesus was very much dropped, and Christy which 
* Acts xvii. 3. t lb. xviii. 5. :j: lb. xviii. 28, 



CHRIST. 59 

had never been used before as the proper name ot 
any person, and was, for that very reason, a better 
distinction, was substituted for it, insomucli that 
among the heathen, our Lord came to be more known 
by the latter than the former. Matthew and Mark 
and John use the titles Jesus Christ in the beginning 
of their gospels. But then he was never called so 
during the time he remained on earth, though he is 
distinguished about seventy times in this way after 
his ascension. It is worthy of remark that the 
Saviour never applies the name Jesus Christ to him- 
self. =^ Our Lord generally used the phrase ' Son of 
Man,' which title the reader may turn to at his 
leisure. 

The word Christ is frequently used by Paul as a 
trope, denoting sometimes the Christian spirit and 
temper, as when he says, ' My little children, of whoni 
I travail in birth again, until Christ be formed in 
you.'f Sometimes Christian doctrine : ' But ye have 
not so learned Christ.'^ In one place, at least, it 
signifies the Christian church. 'For as the body is 
one and hath many members, and all the members 
of that one body, being many, are one body, so also is 
Christ.'§ 

* 'In the last of the four Gospels, he is in one place (John xvii. 3.) 
represented as calling himself Jesus Christ, in an address to God 5 but 
<:his is so singular, that I cannot help suspecting an accidental omis- 
sion of the article ; and that the clause must have stood originally, 
ov uTTScTTBiXag ' Ir](jovv tov Xqicttov, Jesus the Messiah whom thou 
hast sent.'' — ' The Four Gospels.' By George Campbell. Vol. i. p. 156. 

t Gal. iv. 19. 

X Ephes. iv. 20. 1 Cor. v. 17. Col. ii. 6. In this way it is used in 
a great variety of instances. 
^ 1 Cor. xii. 12. 



60 CHRIST. 

Many more criticisms might be presented, but such 
a course would to many be uninteresting, and would 
extend our work to an unreasonable length. We 
observe, therefore, that the term under consideration 
is significant rather of the office, than of the name of 
the Messiah.^ 

A single remark and we close. It will be perceived 
that the phrase, the anointed^ the Messiah and Christ 
are of the same import; and that when persons or 
things were anointed, it was for some special object. 
So Jesus, it must be admitted, was set apart for 
some great purpose: that purpose we believe to be 
well expressed by those who heard him on a very 
interesting occasion. Having preached among the 
Samaritans, they ran to the woman who had made 
them first acquainted with Jesus, while their hearts 
were warm with the truths dropped from the sacred 
teacher's lips, and exclaimed, ' Now we believe, 
not because of thy saying, for we have heard him 
ourselves, and know that this is indeed the Christ, 
the Saviour of the world. 'f It is evident, from such 
a declaration, that Jesus taught the doctrine of the 
ultimate salvation of man. The passage is very 
emphatic, inasmuch as it contains the title under 
consideration, and in connection, the object for which 
Jesus came into the world. The importance of the 
Greek article will also be seen, which, as was ob- 
served, should have uniformly been inserted in our 
version. 

* For some very able and learned remarks on the word Christ, see 
' The Four Gospels,^ hy George Camphell, D. D., Dis. v. part 4. 
t John iv. 42. 




Divrwii hyE.Westall,TvA, 



F.iiMaved ]jt M toil. 



(sm^^s MM^iM© Tism. immmffT: ;"@if„ 



XVI. COMMANDER. 

• Behold ! I have given him for a witness to the people, a leader and 
commander to the people.' Isa. Iv. 4. 

This word occurs in no other passage; though the 
whole Hfe of Jesus is a striking ilhistration of the 
character here ascribed to him. The signification 
needs no labored remarks. When we view Jesus as 
a commander, we find ourselves in a very wide field. 
For he had full power over the intellectual, moral and 
physical departments of creation. No mind was be- 
yond his reach, no heart beyond his influence : no 
sorrow beyond his consolation. Possessing 'the keys 
of death and the grave,' he unlocked their dark and 
dreary domains, and bade the insatiable tyrant yield 
up his victims. Jesus ' went into a city called Nain ; 
and many of his disciples went with him, and much 
people. Now when he came nigh to the gate of the 
city, behold ! there was a dead man carried out, the 
only son of his mother, and she was a widow, and 
much people of the city was with her. When the 
Lord saw her, he had compassion, and said unto her, 
Weep not ! And he came and touched the bier, and 
they that bare him stood still. And he said. Young 
man, I say unto thee, Arise ! He that was dead, sat 
up and began to speak. And he delivered him to his 
mother. '=^ What an affecting scene ! We behold the 

* Lukevii. 11-15. 
6 



60 COMMANDER. 

widowed mother on the one hand ; on the other, her 
only son in the cold embraces of death. The dark 
and silent tomb was prepared. It was soon to close 
on the remains of a blooming youth. Such an event 
excited the divine pity of Jesus. By a single act he 
gave life to the dead, and inexpressible joy to the 
living ! 

Another instance is recorded, though not surpass- 
ing the former in benevolence. Jesus had been all the 
day teaching the multitude and healing the diseased. 
In the evening he sent them away, and went with his 
disciples into a ship. ' There arose a great storm of 
wind, and the waves beat into the ship, so that it was 
now full.' The darkness of the night and the warring 
of the elements created a scene of confusion and dis- 
tress which may be conceived, but cannot be described. 
Jesus ' was in the hinder part of the ship asleep on a 
pillow.' Within his breast no passions raged to dis- 
turb his slumbers. The world was at war with him, 
yet he pursued, with unwavering faithfulness, ' the 
will of his Father who sent him.' The disciples 
awake him, with the affecting question, ' Master ! 
carest thou not that we perish?' With the mild- 
ness of an angel, but the voice of Omnipotence, he 
* rebuked the wind, and said unto the sea, Peace, be 
still ! The wind ceased, and there was a great calm.' 
Here was a grand display of Christ's power over the 
world. Well might the disciples exclaim, 'What 
manner of man is this, that even the wind and the sea 
obey him!'^'' He who thus stilled the elements was 
sent by the Father to subdue all moral evil, and to 
present the human family spotless before his throne. 

* Mark iv. 35—41. 



COMMANDER. 63 

Power may be exercised either in governing our- 
selves, or in commanding others. In man, power 
degenerates into tyranny; in Christ, it merged into 
benevolence. His character is finely summed up in 
the admirable expression, ' He went about doing 
good.' ' The blind received their sight ; the lame 
walked ; the lepers were cleansed ; the deaf heard ; 
the dead were raised up ; and the poor had the gospel 
preached to them.'=^ While this Commander was 
thus blessing the world, he pathetically acknowledged 
that ' the foxes had holes, and the birds of the air had 
nests, but he had not where to lay his head.' Had 
he been an impostor, he would have commanded 
others to enrich him for his labors. 

It would seem, from the slightest survey of the 
character and attributes of this Commander, that he 
is well qualified to be the Saviour of the whole world. 
We see him manifesting a power equal to any event 
or emergency, not a blind power, but beautifully 
mingled with wisdom and benevolence. For what 
higher or nobler object could it have been given than 
to elevate man to virtue and happiness? It is as 
iinwise to give a being too much power as not 
enough. If Jesus does not save the world, then he 
seems to have more power than is necessary. But it 
is the height of absurdity to limit a power where we 
see no bounds. There appears, therefore, to be a 
peculiar propriety in trusting in him as the Saviour 
of the world. 

* Matt. xi. 5. 



XYII. CONSOLATION OF ISRAEL. 

■ And behold ! there was a man in Jerasalem, whose name was 
Simeon : and the same man was just and devout, waiting for the 
consolation of Israel : and the Holy Ghost was upon him.' 

Luke ii. 25. 

We had intended to omit this title, hut farthei 
reflection convinces us that it deserves a place in 
our work. No particular criticism seems necessary. 
Cruden, in his old fashioned style, gives us the fol- 
lowing views : — ' He waited for Christ to comfort 
them against their troubles, both spiritual and out- 
ward. The prophets used to comfort the people of 
God among the Jews, against all their sad tidings 
they brought them, with the prophecies of the coming 
and kingdom of Christ, Isa. Ixvi. 12, 13. Herein 
Simeon showed the truth of his piety and devotion, 
that he believed, and waited for the coming of 
Christ.' 

The title seems to derive its importance principally 
from the connection in which it is found. There is, 
certainly, something remarkable in the whole account. 
It appears that the Jewish nation entertained a very 
general expectation of the appearance of the Messiah 
about the time of our Lord's birth. Dr. Chandler, 
speaking on this subject, says, 'The expectation of 
this great King could not be rooted out of the minds 
of the Jewish people to Yespasian's days, whose sud- 
den rise to the empire and conquest of the Jews so 



CONSOLATION OF ISRAEL. 65 

turned the heads of many as to make them imagine 
he must be the king that had been spoken of.' 

Tacitus, Suetonius, and Josephus all agree that 
there was a general expectation of a new kingdom to 
appear about that time."^ 

This ' consolation of Israel ' was so universally ex- 
pected, that the Jews swore by it. ' So let me see the 
consolation of Israel^ if such a thing he not so, or 50. 'f 

That the Jews formerly had correct views of the 
Messiah, seems very evident; but their minds had 
become imbued with the idea of a great personage 
who would exalt their nation to a height and glory 
far surpassing every kingdom on earth. We do not 
stop to inquire into the origin of such an erroneous 
view, or to consider the awful consequences which 
followed in its train. It would seem, however, that 
there were some who retained correct opinions, and 
who hailed the approach of Christ as a moral and 
spiritual deliverer. God has made such arrangements 
in the moral department of creation, that in every age 
there are a few chosen ones in whose hearts the truth 
finds a response and a resting place. Such persons 
preserve society ; they are ' the salt of the earth.' 
They are as 'a hght shining in a dark place;' as 
stars in the absence of the ' two great lights.' Among 
these may be placed many whose names stand on 
the sacred page. Anna, the prophetess, was one, 
' She, coming in that instant, [while Simeon held the 
babe in his arms,] gave thanks likewise unto the 
Lord, and spake of him to all them that looked for 
redemption in Jerusalem.'^ Joseph, of Arimathea, 

* See quotations from each under title Messiah. 
t See the forms in Lightfoot. % Luke ii. 37, 38. 

6^ 



56 TITLES OP CHRIST. 

may, perhaps, be considered in this hght, from the 
commendatory manner in which the evangeUst has 
spoken of him : ' a coimsellor, a good man and a just ; 
the same had not consented to the counsel and deed 
of them, ^ =^ ^ who also himself waited for the king- 
dom of God.'"^ 

Simeon was among the number who ardently 
desired the appearance of the Saviour. Age suc- 
ceeded age in the record of time ; the promise had 
been made to the patriarchs, reiterated to the pro- 
phets, sung by angels. For four hundred years the 
voice of prophecy had ceased. The auspicious period 
drew near that was to bring the 'consolation of Israel.' 
At last heavenly strains were heard on high; they 
reached earth. They told the all-absorbing truth 
that a Saviour was born. In a few days, he was 
' brought to Jerusalem to be presented to the Lord.' 
There this aged saint for the first time saw ' the 
Lord's Christ.' ' Then he took him up in his arms 
and blessed God, and said, Lord, now lettest thou thy 
servant depart in peace, according to thy word: for 
mine eyes have seen thy salvation, which thou hast 
prepared before the face of all people ; a light to 
lighten the Gentiles, and the glory of thy people 
Israel.' He also takes up the strain of prophecy, 
saying to the mother, 'Behold! this child is set for 
the fall and rising again of many in Israel ; and for 
a sign which shall be spoken against.' Then he 
foretels her sufferings in the strong language of that 
day. ' Yea, a sword shall pierce through thy own 
soul also; that the thoughts of many hearts may 
be revealed.' Of this excellent man, we know 
* Luke xxiii. 50—53. 



CONSOLATION OF ISRAEL. 67 

nothing more than is here presented in this short 
narrative by the sacred historian. How long he 
lived to enjoy the object of his faith and pious 
confidence, we are not permitted to know. His joy 
was full. He saw, he felt, he adored his Saviour. 
He ' had quietly waited for the salvation of the Lord.' 
His life was prolonged that he might see the ' consola- 
tion of Israel.' His soul was so full of joy that it 
longed to leave its frail tenement, and go where there 
are pleasures forevermore. We may suppose him to 
exclaim, ' Yes, O my God, let me quit this earth ! I 
see that thou callest me ! and I quit it without regret 
Thou hast fulfilled all my desires and completed my 
wishes, and I desire to be detained no longer from the 
full enjoyment of thyself.' Happy man ! may the 
closing hours of my sojourn on earth be as peaceful as 
thine ! And when my thoughts turn to the ' consola- 
tion of Israel,' may I feel that ardent devotion which 
filled thy breast with such rapture and joy. 

But we find ourselves entering on a large subject 
where there appeared hardly enough to furnish a 
page. The reader will forgive our wanderings. Let 
him remember that we are considering a character 
that has been the theme of prophets and angels, and 
will, as it becomes fully made known, be the wonder 
and the glory of the universe. 

We remark, in closing our present number, that 
Jesus was sent to impart consolation to his nation; 
to teach them the true character of God, and their 
duty. He was to be a Priest, King, Deliverer, &c. 
Then his work was to be extended, even to the 
gathering together of all things in heaven and earth. 
But 'he came to his own, and his own received 



68 TITLES OF CHRIST. 

him not.' Then God ' opened the door of faith unto 
the Gentiles.' ^ =^ # ^ Bhndness in part is happened 
to Israel, until the fulness of the Gentiles be come 
in. And so all Israel shall be saved : as it is writ- 
ten, There shall come out of Sion the Deliverer, and 
shall turn away ungodliness from Jacob.'^ 

It is worthy of remark, that Simeon leaped over the 
narrow enclosures set by his people and nation. He 
considered the babe ' as a light to lighten the Gentiles, 
and the glory of Israel.' He thought of the world as 
well as his own people and kindred. How very dif- 
ferent from that narrow, persecuting spirit afterwards 
manifested upon learning that Jesus was sent to be 
the Saviour of all men. When the pure soul meets 
with the fulfilment of its desires, how quickly its 
benevolence extends over the whole earth. If a mere 
creature desires so much, then how great must be the 
desire of Him who is benevolence itself in all its im- 
measurable extent. Can a God of infinite purity be 
satisfied with any thing less than the purity of a 
universe ? 

* Rom. xi. 25, 26. 



XVIII. CORNER STONE. 

* Therefore, thus saith the Lord God, Behold ! I lay in Zion for a 
foundation a stone, a tried stone, a precious corner stone, a surf 
foundation : he that believeth shall not make haste.' 

Isa. xxviii. 16. 

This appellation is found in three instances where 
oiir Lord is evidently intended. Other equivalent 
expressions, however, are employed : such as ' the- 
head of the corner,' 'a sure foundation.' We find 
the words corner stone, in the singular, and in the 
plural, once each, but then having reference entirely 
to other subjects, wholly foreign to our present pur- 
pose."^ 

. Respecting this, appellation, Dr. Clarke presents the 
following pertinent remarks : — ' This is the same as 
the foundation stone; and it is called here the chief 
corner stone, because it is laid in the foundation, at 
the angle of the building, where its two sides form 
the ground-work of a side and end wall. And this 
might probably be designed to show that in Jesus, both 
Jews and Gentiles were to be united: and this is pro- 
bably the reason why it was called a stone of stum- 
bling and rock of offence; for nothing stumbled, 
nothing offended the Jews so much as the calling of 
the Gentiles into the church of God, and admitting 
them to the same privileges which had been before 
peculiar to the Jews.'f 

* Job xxxviii. 6. Psa. cxliv. 12. f Com. on 1 Pet. ii. 6. 



70 TITLES OF CHRIST. 

There would seem to be no essential difference 
between this title and that of ' Foundation.' True^ 
the architect would tell us that the corner stone is 
but a small part, while the foundation comprises the 
whole base of the building. But then it should be 
remembered that the sacred writers were not governed 
by rules of rhetoric, nor by the principles of science. 
They had one great, broad, everlasting theme. This 
filled their w^hole minds, and often did they find all 
human language inadequate to the task of portray- 
ing the glories of God and the Redeemer. Witness 
the fervency of the prophet : ' Wo is me ! For I am 
undone ; because I am a man of unclean lips, and I 
dwell in the midst of a people of unclean lips : for 
mine eyes have seen the King, the Lord of hosts. '^ 
We find the apostle also expressing his inability to 
give an idea of the glories which he saw. He 
'heard,' he says, 'unspeakable words which it was 
not lawful for man to utter. 'f We find the sacred 
writers every where laying hold of every argument 
and metaphor that could be reached to support and 
illustrate the grand scheme of man's redemption. 
They distinguish this stone by the choicest appella- 
tions : ' chief,' ' precious,' ' living,' ' elect,' ' tried.* 
The prophets and apostles and early Christians are 
represented as engaged in this great building of which 
Jesus was the corner stone. The metaphor is even 
carried out till we find the whole human race inclu- 
ded within its ample dimensions. It is pleasing to a 
benevolent mind to learn the various ways employed 
by the inspired writers to prove the doctrine of the 
ultimate reign of purity and happiness. Sometimes 

* Isa. vi. 5. 12 Cor. xii. 4. 



CORNER STONE. 71 

it is Stated in the plainest language, then we find it 
beautifully veiled in some striking metaphor. Some- 
times it is proved from the whole character of God ; 
then again from a single attribute; then from the 
universal spread of knowledge ; then from the bene- 
volent character of Christ. Indeed, heaven and earth 
seem to have been ranged for illustrations of this 
great truth. 

But this corner stone was rejected ; yet it was a 
Mried,' 'precious,' ' living stone.' There were several 
reasons for this rejection by the Jewish nation. It is 
not uncommon for the wisdom of this world to reject 
•lhos€ whom God sends for a blessing. Hence the 
hard fate of reformers. Man is glad to receive bless- 
ings, but then they must come in a way that meets his 
low and sordid views. He prefers a system of religion 
invented by himself. Hence he ' forsakes the foun- 
tain of living waters, and hews out cisterns,' but alas ! 
they are like those who make them, ' broken cisterns 
that can hold no water.' 

1. The ancient Hebrews undoubtedly had at first 
clear notions of the Messiah, but these were gradually 
depraved, so that when Jesus appeared in Judea, false 
conceptions were entertained, insomuch that the Jews 
expected a temporal monarch and conqueror who 
should remove the Roman yoke and subject the 
whole world. Hence, they were displeased at the 
outward appearance, the humility and seeming weak- 
ness of the Saviour. Hence, ' they stumbled at that 
stumbling stone.' But ' have they stumbled that they 
should fall? God forbid: but rather through their 
fall salvation is come unto the Gentiles, for to pro- 
voke them to jealousy. Now, if the fall of them be 



72 TITLES OF CHRIST. 

the riches of the world, and the diminishing of them 
the riches of the Gentiles ; how much more their ful- 
ness ?'=^ 

2. This corner stone was laid as the commence- 
ment of a new religion, which in its essential features 
differed from any that had been established. The 
whole Mosaic dispensation was a mere introduction. 
Jesus designed to overthrow this and idolatry, and 
every other scheme of religion that could be set up 
among men. It might reasonably be expected that 
the Jews would reject any one who should contradict 
their notions of religion. They saw the corner stone 
laid in Zion, and it was but too evident that the dis- 
pensation which they had been taught to reverence 
would soon pass away, and in its stead would appear 
another religion, more spiritual in its nature, and 
more strict in its requisitions of moral purity. 

3. The truth was gradually unfolded to the Jewish 
nation that their various privileges were to cease j 
that now salvation was to be extended to the Gen- 
tiles. ' There is neither Jew nor Greek, there is 
neither bond nor free, there is neither male nor 
female : for ye are all one in Christ Jesus. 'f Jesus 
was ' to break down the middle wall of partition,' 
' making in himself of twain, one new man, so making 
peace, that he might reconcile both unto God in one 
body by the cross.' The Gentiles were, ' therefore, no 
more strangers and foreigners, but fellow citizens 
with the saints and of the household of God, and are 
built upon the foundation of the apostles and pro- 
phets, Jesus Christ himself being the chief corner 

t Gal. iii. 28. 



CORNER STONE. 73 

Stone ; in whom all the building fitly framed together, 
groweth mi to a holy temple in the Lord.'^ Nothing 
could be more abhorrent to the feelings of a Jew than 
an extension of spiritual favors to the Gentile world. 
He had been accustomed from early life to view all 
other nations as beyond the notice and favor of his 
Crod. In this new building of which the Messiah was 
the corner stone, he perceives that all are to be 
gathered, in. We may, therefore, not be surprised at 
the rejection of such a Founder, and such a doctrine. 
It was but acting in accordance with his narrow 
views and selfish principles. 

' The stone which the builders rejected, the same is 
become the head of the corner.' ' The kingdom of 
God shall be taken from you, and given to a nation 
bringing forth the fruits thereof. And whosoever 
shall fall on this stone shall be broken ; but on whom- 
soever it shall fall, it will grind him to powder.'f 
Such were the declarations of Jesus to the unfaithful 
husbandmen, by whom he designed to represent the 
Jewish nation. They fell on this stone, and after- 
wards it fell on them in the entire overthrow of all 
their institutions, their temple, their religion and their 
country. So heavy were these judgments that they 
were indeed 'ground to powder.' This stone wall 
remain firm in the building of Zion, for God himself 
has laid it, 'Judgment also will I lay to the line, 
and righteousness to the plummet : and the hail shall 
sweep away the refuge of lies, and the waters shall 
overflow the hiding-place. And your covenant with 
death shall be disannulled, and your agreement with 

* Ephes. ii. 14—21. f Matt. xxi. 42—44. 

.7 



74 TITLES OF CHRIST. 

hell shall not stand; when the overflowing scourge 
shall pass through, then ye shall be trodden down by 
it.'=^ 

It is not uncommon for builders at first sight to 
reject a stone, and afterwards make it ' the head of 
the corner.' It lies, perhaps, in the quarry, an un- 
sightly, shapeless mass, appearing wholly unfit for the 
master's use. The prophet declared centuries before 
the Messiah came that such would be his appear- 
ance: — "^ '^ ^ 'He hath no form nor comeliness; and 
when we shall see him, there is no beauty that we 
should desire him. He is despised and rejected of 
men; a man of sorrows, and acquainted with grief: 
and we hid as it were our faces from him; he was 
despised, and we esteemed him not.'-)- The builders 
may search the whole earth and they will never 
obtain a better corner stone. To attempt to build 
without it will be in vain. ' For other foundation can 
no man lay than that is laid, which is Jesus Christ. 
Now if any man build upon this foundation, gold, 
silver, precious stones, wood, hay, stubble; every 
man's work shall be made manifest.: for the day 
shall declare it, because it shall be revealed by fire; 
and the fire shall try every man's work, of what sort 
it is. If any man's work abide which he hath built 
thereupon, he shall receive a reward. If any man's 
work shall be burned, he shall sufi^er loss; but he 
himself shall be saved ; yet so as by fire.'J ' Without 
me,' said Jesus in his last advice to his disciples, 
' without me, ye can do nothing.'^ ' Neither is there 
salvation in any other : for there is none other name 

* Isa. xxviii. 17, 18. f lb. liii. 2, 3. 

:j: 1 Cor. iii. 11—15. ^ John xv. 5 



CORNER STONE. 75 

under heaven given among men, whereby we must 
be saved. '^ 

Finally, the world will turn to Jesus as the precious 
corner stone. Many buildings have been reared, but 
the builders may be ' likened unto the foolish man, 
who built his house upon the sand.' They cannot 
stand, for Jesus is not the foundation. He who takes 
him as the corner stone of his doctrine, may be 
* likened unto the wise man, who built his house upon 
a rock. The rain descended, the floods came, the 
winds blew, and beat upon that house, and it fell not ; 
for it was founded upon a rock.' 

We see not yet the grand spiritual temple of God 
completed, in which He is to dwell with men, and 
they with him. But we see the corner stone laid by 
the great Architect of the universe. So great a work 
will not lie in an unfinished state forever, for He 
counted the cost. The walls will be reared. A 
brighter day will dawn upon the universe than when 
^the morning stars sang together and all the sons 
of God shouted for joy' at the laying of the corner 
stone of creation. For sin, death and sorrow will no 
longer be known. ' This is the Lord's doings, and it 
is marvellous in our eyes.' And when, at last, the 
spiritual temple shall be completed, the head ' stone 
will be brought forth with shoutings, crying, Grace, 
grace unto it.' 

* Acts iv. 12. 



XIX. COUNSELLOR. 

' For unto us a child is born, unto us a son is given ; and the govena- 
ment shall be upon his shoulder; and his name shall be called 
Wonderful, Counsellor, The Mighty God, The Everlasting Father, 
The Prince of Peace.' Isa, ix. 6. 

The reader will perceive that this appellation occurs 
among several others, which are very important, and 
may be all found in their appropriate places. 

This word occurs fourteen times in the singular, 
eighteen in the plural. According to the LXX, Christ 
is called the angel of the great counsel; the minister, 
the executor of the great and admirable design of God, 
for the salvation of mankind. Such a signification is 
very appropriate, for we cannot suppose that Jesus 
was a counsellor to God. Dr. Johnson gives the fol- 
lowing: 'a confident, bosom friend.' These defini- 
tions open a wide field before us. Two points will 
claim our attention. 

First. The design of God in sending this Counsellor. 

Second. The sacred nearness existing between God 
and the Counsellor. 

First. The design of God in sending this Counsel- 
lor. This may be easily ascertained. It would seem 
from repeated declarations that he had no other will 
than that of the Being who qualified and sent him. 
' The Father loveth the Son, and hath given all things 
into his hand.' ' I came down from heaven, not to 
do mine own will, but the will of him that sent me. 



COUNSELLOR. 77 

And this is the Father's will which hath sent me, that 
of all which he hath given me, I should lose nothing, 
but should raise it up again at the last day.'^ Christ 
does not counsel God, but God counsels him. Although 
there is considerable room for remark here, yet we 
conceive the subject to be so very plain that it is best 
for the reader to pursue it at his leisure. 

Second. The sacred nearness existing between God 
and the Counsellor. This was a subject on which 
Jesus delighted to dwell. ' The Son can do nothing of 
himself, but what he seeth the Father do : for what 
things soever he doeth, these also doeth the Son like- 
wise. For the Father loveth the Son, and showeth 
him all things that himself doeth : and he will show 
him greater works than these, that ye may marvel. 
For as the Father raiseth up the dead, and quickeneth 
them; even so the Son quickeneth whom he will. 
For the Father judgeth no man ; but hath committed 
all judgment unto the Son : that all men should honor 
the Son, even as they honor the Father. He that 
honoreth not the Son, honoreth not the Father which 
hath sent him.' ' He that sent me is with me : 
the Father hath not left me alone ; for I do always 
those things that please him.' 'I and my Father are 
one.'f It is worth observing that this Counsellor 
prays that the same unity may exist between his 
disciples as between him and his Father. ' That 
they all may be one ; as thou, Father, art in me, and 
I in thee, that they also may be one in us : that the 
world may believe that thou hast sent me. And the 
glory which thou gavest me, I have given them ; that 

* John iii, 35. vi. 38, 39. f John v. 19—23. viii. 29. x. 30. 

7# 



^.| TITLES OF CHRIST. 

^lioy may be one, even as we are one ; I in them, and 
thoia in me, that they may be made perfect in one j 
and that the world may know that thou hast sent me, 
and hast loved them as thou hast loved me.'^ If 
therei were among the followers of the Lamb such a 
unity and nearness as existed between God and this 
Counsellor, it would bring heaven and earth together. 
God speed such a happy day ! 

There are many points that may be urged here; 
such as the pleadings of this Counsellor ; his wisdom, 
sufferings and death. But as we are anxious to avoid 
repetition that our work may be comprised in a small 
compass, we prefer to direct the reader to the title 
Advocate, where he will find this subject sufiiciently 
illustrated for all the purposes embraced in this work. 

* John xvii.-21— 23. 



XX. COVENANT. 

• I the Lord have called thee in righteousness, and will hold thine hand, 
and will keep thee, and give thee for a covenant of the people, for 
a light of the Gentiles.' Isa. xlii. 6. 

This word is found, with several meanings, one hun- 
dred and ninety-seven times in the Scriptures, but is 
in no other instance appUed to the Saviour. ' Some 
MSS. read, the covenant of the age to come^ or the 
everlasting covenant.' ' The word herith in the motto 
should not be translated covenant^ but covenant sacri- 
fice.^ 

The following remarks, as given by Calmet, may 
assist the reader in arriving at a correct understanding 
of the term. 

' Grammarians remark that the alliance which we 
term a covenant is expressed in Greek by two words. 
1. When both parties are equal^ so that each may 
stand upon terms, or canvass the terms of the other, 
propose his own, agree, or disagree, &c. the word used 
is srweHKH; but, 2. When the covenant is of thai 
nature, when one party, being greatly the superior, 
proposes^ and the other, willing to come to agree- 
ment, accepts his propositions; then the word used 
is JIAOHKH^ which signifies an appointment — dis- 
pensation — institution, whereby the proposer pledges 
himselt, but does not bind the acceptor, by the proposi- 
tions, till he has actually accepted them.'^ 

* Robinson's Calmet, art. Covenant. 



80 TITLES OF CHRIST. 

A great variety of covenants is recorded in the 
Holy Writings. We read of a covenant of works ; of 
circumcision ; of grace. The word is applied to the 
laws of God ; the decalogue ; the institution of mar- 
riage. 

Our version of the Scriptures should have been 
rendered the Old and New Covenant. 

But our great business now is to understand why 
this appellative was given to the Redeemer. It ap- 
pears that a covenant is made between God and man, 
and Jesus is sent for its ratification. This covenant 
is not of works, but of grace. God is the author, and 
he will see it fulfilled. Christ is the Mediator. Hence 
we read, ' For there is one God, and one mediator 
between God and men, the man Christ Jesus ; who 
gave himself a ransom for all, to be testified in due 
time.'"^ Sin and unbelief cannot overthrow this cove- 
nant. 'If we believe not, yet he abideth faithful; he 
cannot deny himself.'f ' What if some did not be- 
lieve? Shall their unbelief make the faith [or pro- 
mise] of God without efiect?'J Christ, as Mediator 
of this new covenant, came not to reconcile God to 
man, but man to God. =^ =^ =^ ' God was in Christ, 
reconciling the world unto himself '§ 

Jesus came as the Mediator of a new covenant. 
' Called new,' says one, ' not in respect of its date, it 
being made from everlasting, but in the manner of its 
dispensation and manifestation. Not that it differed 
in substance from the old, for therein Christ was 
promised, his death and sufferings shadowed forth by 
the legal sacrifices. ^ ^ =^ But this testament or 

* 1 Tim. ii. 5, 6. f 2 Tim. ii. 13. :|: Rom. iii. 3. ^ 2 Cor. v. 19, 



COVENANT. 81 

covenant is called new in regard to the manner of its 
dispensation, being ratified afresh by the blood and 
actual sufferings of Christ; being freed from those rites 
or ceremonies wherewith it was formerly administered; 
as it contains a more full and clear revelation of the 
mysteries of religion ; as it is attended with a large 
measure of the gifts and graces of the Spirit, and as it 
is never to wax old or be abolished ! ' 

But let us for a moment consider the greatness of 
the work to be accomplished by God in giving his Son 
for a covenant of the people. ' It is a light thing that 
thou shouldest be my servant to raise up the tribes of 
Jacob, and to restore the preserved of Israel : I will also 
give thee for a light to the Gentiles, that thou mayest 
be my salvation unto the end of the earth.'=^ He was 
' to open the blind eyes, to bring out the prisoners 
from the prison, and them that sit in darkness out of 
the prison-house.' Now hear the Son of God when 
he commences his great work : ' The Spirit of the 
Lord is upon me, because he hath anointed me to 
preach the gospel to the poor ; he hath sent me to heal 
the broken-hearted, to preach deliverance to the cap- 
tives, and recovering of sight to the blind, to set at 
liberty them that are bruised. 'f 

What grand results are to flow from the mission of 
Jesus! Every understanding is to be enlightened; 
every prison-door to be thrown open, and every chain 
to be severed. Nations that have long sat in darkness, 
and in the region of the shadow of death, are to be 
brought into the light of the glorious gospel, and peace 
and joy are to fill the whole earth. Such will be the 
glorious consummation of all the dispensations of God ! 

* Isa. xlix. 6. ■»• Luke iv. 18, 



82 TITLES OF CHRIST. 

Now let us bring into view the language of the 
motto : ' I the Lord have called thee in righteousness, 
and will hold thine hand, and will keep thee.' Again, 
' he shall not fail nor be discouraged till he have set 
judgment in the earth, and the isles shall wait for his 
law.' How many touching instances may be found 
in the eventful history of the Son of God that would 
illustrate this language. The Father held his hand, 
and kept him amidst all the dangers and trials of his 
great work. See, for instance, the thrilling scene in 
the garden of Gethsemane ! In the midst of his 
agony, an angel appeared strengthening him. ' Now 
is my soul troubled, and what shall I say 7' exclaimed 
the great Redeemer, when viewing his approaching 
sufferings; 'Father, save me from this hour; but for 
this cause came I into the world. Father, glorify 
thy name. Then came there a voice from heaven, 
saying, I have both glorified it and will glorify it 
again.' But our limits forbid our going farther. 
When we approach the great and all-absorbing sub- 
ject of the character and mission of Jesus, and the 
sacred nearness existing between him and the Father, 
we want to write a thousand volumes. But we must 
wait. Heaven will reveal all the glories of the great 
Redeemer in a brighter and better world. ' Sing unto 
the Lord a new song, and his praise from the end of 
the earth. ^ =^ =^ Let the wilderness and the citie 
thereof lift up their voice. ^ ^ =^ Let the inhabitants 
of the rock sing, let them shout from the top of the 
mountains.' 



XXI. COVERT. 

»And a man shall be as a hiding-place from the wind, and a Covert 
from the tempest ; as rivers of water in a dry place, as the shadow 
of a great rock in a weary land.' Isa. xxxii. 2. 

This whole passage presents a variety of rich and 
pleasing imagery, admirably shadowing forth the 
great peace and security that would be enjoyed 
during the reign of the Messiah. The figures were 
probably drawn either from Eastern customs or from 
Eastern scenery. Travellers there find it very neces- 
sary and refreshing, 'in aweary land,' to erect a 
shelter or covert to protect them from the storm or the 
sultry heat of noon. Such places are to be seen in 
every part of Arabia and Egypt. Sometimes nature 
herself offered ' a hiding-place from the wind, and a 
covert from the tempest. '=^ 

* ' Well does the traveller remember a day in the wilds of Africa, 
where the country was chiefly covered with burning sand; when 
scorched with the powerful rays of an almost vertical sun, the ther- 
mometer in the shade standing at 100='. At length he espied a huge 
loose rock leaning against the front of a small cliff which faced the 
sun. At once he fled for refuge underneath its inviting shade. The 
coolness emitted from this rocky canopy he found exquisitely exhilarat- 
ing. The wild beasts of the desert were all fled to their dens, and 
the feathered songsters were all roosting among the thickest foliage 
they could find of the evergreen-trees. The whole creation around 
seemed to groan, as if their vigor had been entirely exhausted. A 
small river was providentially at hand, to the side of which, after a 
while, he ventured, and sipped a little of its cooling water, which 
tasted better than the best burgundy, or the finest old hock, in the 
world. During all this enjoyment, the above apropos text was the 



84 TITLES OF CHRIST. 

There is a very interesting incident recorded in the 
gospels, which presents a beautiful illustration of this 
title, Jesus had been all the day employed in teach* 
ing the multitudes, and being weary, he ' sent them 
away, and went up into a mountain apart to pray.' 
He constrained his disciples to get into a ship. They 
were now in the midst of the sea, tossed with waves : 
for the wind was contrary. And in the fourth watch 
of the night, Jesus went unto them, walking on the 
sea. And when the disciples saw him walking on the 
sea, they were troubled, saying, it is a spirit ; and they 
cried out for fear. But straightway Jesus spake unto 
them, saying, ' Be of good cheer; it is I; be not afraid.' 
And Peter said, • Bid me come unto thee on the water.' 
^ But when he saw the wind boisterous, he was afraid ; 
and beginning to sink, he cried, saying, Lord, save 
me. And Jesus caught him. and said, O thou of little 
faith, wherefore didst thou doubt?' 

In what a beautiful and striking manner does this 
incident in the life of the Son of God illustrate the 
title under consideration. He was here, indeed, ' a 
hiding-place from the wind, and a Covert from the 
tempest.' Happy thought ! So when we are tossed 
upon the stormy ocean of life, and all is dark and 
dreary, we may hear the same voice coming up 
sweetly amidst the contending elements, ' Be of good 
cheer; it is I; be not afraid.' When we are sinking 
in despair, we must look to him, and he will sustain 
us, and we shall hear him saying, ' O thou of little 
faith, wherefore didst thou doubt?' Jesus is, indeed, 

interesting subject of the traveller's meditation ; though the allusion, 
as a figure, must fall infinitely short of that which is meant to be pre 
figured by it.' — Campbell, 



COVERT. , 85 

to the afflicted and the weary, ' a hiding-place from the 
wind, and a Covert from the tempest.' 

And how appropriately his broad invitations and 
declarations present him before the mind as ' a Covert 
from the tempest.' ' Come unto me, all ye that labor, 
and are heavy laden, and I will give you rest. Take 
my yoke upon you, and learn of me ; for I am meek 
and lowly in heart ; and ye shall find rest unto your 
souls. For my yoke is easy, and my burden is light. '^ 
* Let not your heart be troubled.'! ' I will not leave 
you comfortless : I will come to you. Yet a little 
while, and the world seeth me no more; but ye 
see me: because I live, ye shall live also.'f Such 
truths, in the dreary hour of affliction, are indeed 
refreshing to the soul. The}^ come like the gentle 
dew upon the opening flower ; like the calm sunshine 
after the heavings of a tempest ; like ' rivers of water 
in a dry place, and as the shadow of a great rock in 
a weary land.' In Jesus, every want is supplied. 
There is no wound Avhich he cannot heal; no trouble 
that he cannot remove ; no cloud so dark that he can- 
not paint upon it the bow of hope ; no tempest so 
severe that he cannot succeed it by clear skies. Then 
let us look to Jesus as we are passing through the 
tempestuous scenes of hfe, and he will be to us 'as 
a hiding-place from the wind, and a Covert from the 
tempest ; as rivers of water in a dry place, and as the 
shadow of a great rock in a weary land.' 

In him the naked soul shall find 
A hiding-place from chilling wind ; 
Or, when the raging tempests beat, 
A covert warm, a safe retreat.' 

* Matt. xi. 28—30. f John xiv. 1. :|: John xiv. 18, 19. 
8 



XXII. DELIVERER. 

' 4.nd so all Israel shall be saved ; as it is written, There shall come 
out of Zion the Deliverer, and shall turn away ungodliness from 
Jacob.' Rom. xi. 26. 

This word occurs in ten instances, but is applied 
to the Saviour only in this passage, which in the 
main is taken from Isa. lix. 20. ; for in the quotations 
from the Old Testament by the Saviour and the Apos- 
tles, the precise words are not always employed.^ 

We will prepare the way by some general remarks 
before we consider Jesus in the character ascribed to 
him in the motto. Almost every person knows the 
duty of a deliverer. He is one sent by a superior 
power, or one who voluntarily assumes the duties and 
responsibilities of the office. Sometimes, objects are 
embraced of very wide extent, and of difficult accom- 
plishment. Sometimes, the object is merely to rescue 
an individual, either from some imminent peril or dan- 
ger to which he is exposed, or sufferings which he is 
actually enduring. Sometimes, a hero starts on the 
great errand of freeing an entire nation from the yoke 
of religious tyranny or political bondage. Washington 
was the great deliverer of America from political evils. 
Howard was the deliverer of men from physical suf- 
fering and mental degradation. Luther, Calvin, and 

* For som.e just remarks on this point, see Dr. Taylor as quoted 
by Clarke, at the close of Rom. x. 



DELIVERER. 87 

a host of others, have aimed to deliver men from 
superstition and religious oppression. But while the 
great and the good have striven for universal emanci- 
pation, their means have been limited ; for although 
it may be painful to a benevolent mind to realize that 
the Creator has so constituted man, that he can con- 
ceive of more than he can accomplish, yet it is a pure 
and blessed thought when considered in its proper 
connection. 

But when we view Jesus, we are not pained with 
the thought that he can conceive more than can be 
accomplished. His large soul contemplated the hap- 
piness of a world, and he will carry such an object 
into effect. To contemplate him in any other light is 
derogatory to his character. Human deliverers may 
effect a temporary relief, but Jesus came to secure a 
permanent salvation. God has imparted to him suffi- 
cient wisdom and power. 

In the motto, it will be seen that the deliverance of 
Israel only from sin is contemplated, but the con- 
nection contemplates also ' the fulness of the Gentiles.' 
A certain order is pursued in the grand scheme of a 
world's redemption ; for God has assigned laws to the 
moral world as well as to the physical world. That 
order is well expressed in a phrase emplo^^^ed by the 
Saviour : ' the first shall be last and the last shall be 
first.' This is finely illustrated by the parable of the 
Laborers in the vineyard. The greatest good that 
can be conferred on man is to ' turn him away from 
his iniquity.' The bestowment of wealth is supposed 
by many to be the greatest blessing. But he who 
turns another from the practice of a single vice, con- 
fers a greater good than the riches of a world. This 



88 TITLES OF CHRIST. 

doctrine is recognised by an apostle: 'Brethren, if 
any of you do err from the truth, and one convert 
him; let him know, that he which converteth the sin- 
ner from the error of his way shall save a soul from 
death, and shall hide a multitude of sins.'^ 

Here is a great work in which all may engage. In 
the moral world, we need not seasons, as in the natural 
world, but we may labor at all seasons. We need 
not say 'four months, and then cometh the harvest.' 
We may thrust in our sickle, and work at all times. 
Let us then be faithful laborers in the vineyard of our 
Lord and Master, and we shall hear his voice cheer- 
ing us onward — ' Well done, good and faithful 
servant; enter thou into the joy of thy Lord.' 

Without enlarging farther on the great object for 
which this Deliverer was sent, which appears so fre- 
quently as we progress, we anticipate an objection 
that may be raised from the following passage : ^ ^ 
' And to wait for his Son from heaven, whom he raised 
from the dead, even Jesus, which delivered us from 
the wrath to come.'f On this phrase. Dr. Clarke 
says, ' The desolation which was about to fall on the 
Jewish nation for their wickedness, and threatened in 
the last words of their own Scriptures, "Lest I come 
and smite the earth with a curse." Mai. iv. 6. This 
wrath or curse was coming : they did not prevent it 
by turning to God and receiving the Messiah, and 
therefore, the wrath of God came upon them to the 
uttermost.' From this wrath those were saved who 
trusted in Jesus. 

* James v. 19, 20. f 1 Thes. i. 10. 



XXIII. DESIRE OF ALL NATIONS. 

' For thus saith the Lord of hosts ; Yet once, it is a little while, and 1 
will shake the heavens, and the earth, and the sea, and the dry 
land ; and I will shake all nations, and the Desire of all nations 
shall come : and I will fill this house with glory, saith the Lord of 
hosts.' Hag. ii. 6, 7. 

Commentators generally refer this prophecy to 
Christ. The words were originally addressed to 
Zerubbabelj Joshua, and the residue of Israel who 
were engaged in rebuilding the temple after the Baby- 
lonish captivity. The strong language employed here, 
is in accordance with the metaphoric style of the 
prophets throughout the Old Testament. They rep- 
resent important changes in the religious and political 
world, by commotions in the heavens and in the earth. 
Isaiah, in his prediction concerning the overthrow of 
the Jewish state, says, ' They go into the clefts of the 
rocks, and into the tops of the ragged rocks, for fear 
of the Lord, and for the glory of his majesty, when 
he ariseth to shake terribly the earth. '=^ 

The passage evidently refers to the coming of Jesus 
and the glories of his reign. It can with no propriety 
refer to any other being than Jesus, for it will be seen, 
as we proceed, that there was revealed through him 
the very truths which all nations desire. The apostle 
Paul quotes the passage, though with a little different 
phraseology, and points out the permanency of the 

*Isa. ii. 21. See Ezek. xxviii. 20. Matt. xxiv. 29. 34. 



^0 TITLES OF CHRIST. 

kingdom that would be established by Jesus: — 
' Whose voice then shook the earth : but now he hath 
promised, saying, Yet once more I shake not the earth 
only, but also heaven. And this word, Yet once more, 
signifieth the removing of those things that are shaken, 
as of things that are made, that those things which 
cannot be shaken may remain. Wherefore we receiv- 
ing a kingdom which cannot be moved, let us have 
grace, whereby we may serve God acceptably, with 
reverence and godly fear.'^ 

Several particulars seem to crowd on the mind in 
viewing this passage. We shall endeavor to present 
the whole under two heads. 

I. In what sense is Christ the Desire of all nations ? 

II. What was the nature of the glory alluded to in 
the prophecy 7 

I. In what sense is Christ the Desire of all nations'? 
It is evident that there was nothing in the mere per- 
sonal appearance of Jesus that could cause the world 
to desire him above any other being. It was, there- 
fore, because there were certain blessings to flow from 
his reign that the world had not yet enjoyed. ' There 
is a desire^ inseparable, it should seem, from the very 
essence of an immortal spirit, after something, which 
it feels necessary to its happiness, and which eludes 
its search, wherever that search is directed. This 
desire, debased by the fall, seeks, but never finds, 
satisfaction in earthly and polluted things; and, 
though it cannot reach the full possession of its 
object, — for 

Our very wishes give us not our wish 5 — 

yet, until the soul is taught from above, it turns with 

* Heb. xii. 26—28. 



DESIRE OF ALL NATIONS. 91 

aversion from Him, who in his own person and work 
is alone and altogether what the soul wants.' That 
there was a general expectation of the appearance of 
such a personage, is evident from many facts which 
might be gathered from the history of the age in 
which Jesus appeared.^ 

1. All nations desire light. The hght of day is the 
most beautiful object in the world. It seems to be 
the first thing that attracts the infant mind. God 
has so arranged the natural world that there is light 
for every human being. But then the mind needs 
spiritual light. There is a world within and a world 
without, and all may be light without while there is 
midnight darkness within. Jesus came then to en- 
lighten the mind. And as the outward sun enables 
us to see the outward glories of the universe, so the 
Sun of Righteousness enables us to behold the moral 
glories of the Creator. And what a beautiful corres- 
pondence there is between the natural and the spirit- 
ual world. And has not God provided as extensively 
for the one as for the other? Jesus has come then as 
the light of that world. Hence, he is emphatically 
the Desire of all nations. The light of science and 
all the glories of the intellectual world are insufficient 
for the moral and spiritual part of man. Jesus alone 
can supply that want. He will shine on every heart 
till light and truth shall fill God's universe. The 
light has come. Long was it desired. Men explored 
their way as well as they were able, amidst darkness 
and doubt, till at last moral light dawned upon the 
world, and the Desire of all nations appeared ! 

* See title Messiah. 



92 TITLES OF CHRIST. 

2. All nations desire knowledge. Man is an intel- 
lectual and moral being. He needs that kind of 
knowledge which will satisfy his whole nature. The 
gospel is revealed for that purpose. And to show the 
manner in which this is accomplished would be a 
greater work than our limits would permit. When 
Jesus started on his great errand of mercy, the world 
was in a state of moral darkness. True, much had 
been done by philosophers to adorn and enlighten the 
intellect. But the soul was thirsting for a knowledge 
of spiritual and divine things.. There was a general 
ignorance respecting the nature and worship of God, 
respecting the creation of the world and the final 
destiny of man. Dark, confused and imperfect views 
of human duty prevailed universally. Philosophy 
could not give man a perfect knowledge on these great 
subjects. Hence there was a strong desire for more 
light from on high. ' How many, it is probable, have 
resembled the interesting Burman female, Mah Men- 
la, whose little history is recorded in the life of the 
late Mrs. Judson. For ten years had her mind 
sought, with an anxiety nearly amounting to distrac- 
tion, a satisfactory knowledge of the origin of all 
things, and of innumerable other points connected 
with that primary question, before a tract, written by 
Mr. Judson, gave her the first clear notion of an 
eternal God.' Man was groping his way, guided by 
a few transitory and uncertain beacons, amid desolate 
realms of mental darkness and chaos. The moral 
world ' was without form and void, and darkness 
was upon the face of the deep. And the Spirit of 
God moved upon the face of the waters. And He 
said. Let there be light, and there was light ! ' Then 



DESIRE OF ALL NATIONS. 93 

the Desire of all nations appeared. 'And the 
glory of the Lord shone round about.' There was 
' heard a great voice out of heaven, saying, Behold, 
the tabernacle of God is with men, and he will dwell 
with them, and they shall be his people, and God 
himself shall be with them, and be their God. And 
God shall wipe away all tears from their eyes ; and 
there shall be no more death, neither sorrow, nor 
crying, neither shall there be any more pain : for the 
former things are passed away.'/ 

3. All nations desire immortality. Man clings 
with great tenacity to his earthly existence, yet 
pants for a future life. Who is there that does not 
desire another state of being? It seems to be in- 
woven with our very nature. Indeed, our state on 
earth is rather that of desire than attainment. In 
heaven, this will be completely gratified, and the 
attainments of the soul will be commensurate with, 
and even largely exceed its more expanded and ardent 
desires. To show the darkness that prevailed in the 
antjient world respecting the doctrine of immortality 
is too great a work for us. We will, however, cite 
the words of two of the most eminent philosophers. 
Cicero, after treating the subject at considerable 
length, and bringing forward a variety of cogent 
arguments in behalf of the doctrine, and the nature 
and duration of the soul, says, 'Which of these is 
true, God alone knows, and which is most probable, 
is a very great question.'^ Indeed, after looking over 
the views of the whole ancient world, Seneca makes 
the following very just observation : ' Immortality, 

* Cicero, Tusc. Qusest. lib. 1. 



94 TITLES OF CHRIST. 

however desirable, was rather promised th3.n proved 
by those great men.'^ In fact, the most gloomy 
notions prevailed on this great subject. Men ima- 
gined that they should be removed from one body to 
another, and be perpetual wanderers, or that the 
grave would be their eternal habitation. They com- 
plained that the sun and stars could rise again, but 
that man, when his day was set, must lie down in 
darkness and sleep a perpetual sleep. 

A long, long, silent, dark, oblivious sleep, 
A sleep which no propitious Power dispels, 
Nor changing seasons, nor revolving years.' 

In the midst of all this darkness and conjecture, the 
Desire of all nations appeared ! The veil was torn 
asunder. ' The wilderness and the solit^y place 
were made glad, and the desert rejoiced and blossomed 
as the rose.' 

The great Redeemer has come according to pro- 
mise, and all admit that his mission is to save all 
mankind. By his coming, he has raised the expecta- 
tions of a world. If all are not saved, he has created 
hopes that will never be realized. And we see not in 
what sense he can be called the Desire of all nations. 
If the work fails, it would have been better, to all 
human appearance, never to have come. Besides; 
wherein then would the character of the Messiah be 
superior to those false Christs against which he 
warned his disciples ? The world now looks to Jesus 
for deliverance. If he fails, unmingled sorrow and 
regret will settle down upon the universe forever ! 

* Seneca, ep. 102. 



DESIRE OF ALL NATIONS. 95 

An incident occurred in one of the Indian wars 
that very appropriately illustrates this subject. 
During the absence of the parents, a family of chil- 
dren were carried away by the savages. The hearts 
of the parents were torn with anguish and sorrow. 
An officer and his troops offered their assistance. 
They fought with the captors. The father and 
mother waited in trembling anxiety to know the 
fate of their little ones. But the soldiers failed. 
The father ran to the waiting mother, exclaiming, 
*Our hope is lost! Our desire which was towards 
our kind captain and his host has failed ! ' ' O my 
God ! ' cried the swooning mother ; ' My children ! 
my children ! ' We look to Jesus. If he fails, how 
many parents will be filled with distraction and 
sorrow ! 

II. We will now consider the nature of the glory 
alluded to in the prophecy. 

'It could not relate to the first temple, or to that 
erected after the Babylonish captivity: for in that 
they had not the Urim and Thummim, the Shechi- 
nah or divine glory, as in the first temple. These 
words must, therefore, refer to a new and spiritual 
dispensation to be manifested during the continuance 
of this second temple. It was positively said that 
" the glory of this latter house should be greater than 
that of the former." This could not refer to the 
external part, nor to any thing it contained. A new 
rehgion was to be revealed, which should not consist 
in outward ceremonies, but which should reach the 
thoughts and desires of the heart. Such is the 
religion of the true Messiah, the Lord Jesus Christ. 
In confirmation of this view, we ask, where is the 



96 TITLES OF CHRIST. 

second temple now ? where is this building in which 
a display of the divine goodness was to fill it with 
glory? in which the divine glory was to be greater 
than the former? It is not possible to understand 
that the words of the prophet can apply to any cir- 
cumstance at this age of the world, because the 
second temple, in which this superior glory was to 
appear, was laid in ashes by the Roman army 
eighteen hundred years since.' 

Our limits forbid the consideration of the great 
changes signified by 'shaking all nations.' Such 
language is prophetic of the revolutions that will 
take place in the moral and pohtical world. All 
systems of morals inconsistent with divine truth will 
be removed. All governments not founded in right- 
eousness will be destroyed. Indeed, the gospel is 
designed to renovate our world. Before thje light 
of truth, darkness will flee apace. The reign of 
Christ is strikingly presented by the Psalmist : — ' He 
shall come down like rain upon the mown grass, as 
showers that water the earth. In his days shall the 
righteous flourish, and abundance of peace so long 
as the moon endureth.' He shall have dominion also 
from sea to sea, and from the river to the ends of the 
earth. 'Yea, all kings shall fall down before him; 
all nations shall serve him.' 'His name shall endure 
forever ; his name shall be continued as long as the 
sun ; and men shall be blessed in him ; all nations 
shall call him blessed.' Amen and Amen. 



XXIV. DOOR OF THE SHEEP 

*T]ien said Jesus unto them again, Verily, verily, I say unto you, 1 
am the door of the sheep.' John x. 7. 

Jesus, during his ministry, frequently employed 
parabolic language, both because such a mode of 
communication was popular in his time, and because 
best adapted to the human mind generally. To us, 
however, there is a degree of obscurity in this mode, 
resulting from our ignorance of the customs to which 
he alluded, and from which he borrowed his imagery. 
The student of the Bible, therefore, finds it necessary 
to study the manners and usages of the people among 
whom our Lord spent his earthly pilgrimage. As the 
history of the peculiarities and employments of that 
people become better known, more light will be 
thrown on the truths communicated and the parables 
employed. 

The Jews sometimes kept the sheep of several per- 
sons in enclosures. These folds had a door, under 
the care of a porter. When the true owner came, 
the door was opened to him, and as his ' sheep knew 
his voice,' they ' followed him.' If a thief came, he 
would 'climb up some other way.' If a stranger 
came, they would ' flee from him, for they knew not 
the voice of strangers.' In John v. 2, allusion is 
made to the ' sheep-market,' which, perhaps, was the 
place where sheep, when brought to Jerusalem, were 
9 



98 TITLES OF CHRIST. 

enclosed for safety. Benson says, ' When Jesus was 
in Jerusalem, near the temple, where sheep were 
penned up, or kept in folds, to be sold for sacrifices, 
he spake many things parabolically of the sheep, the 
true and good shepherd, and the door of the sheep- 
fold; and discovered that he spake of the sheepfolds 
which were to be hired in the market-place, by speak- 
ing of such folds as a thief could not enter by the 
door, nor the shepherd himself open, but a porter 
opened the door.'=^ 

By turning back to chapter ix. 40, it will be seen 
that our Lord evidently spake the parable to the 
Pharisees. 

But what are we to understand by the door? In- 
terpreters have been very fanciful on this point, and 
perhaps we may not be so happy as to present the 
true meaning. The word is somewhat frequent in 
the Scriptures, and is used in a variety of forms. 
Besides the common signification, it means the sin- 
ner's heart : — ' Behold, I stand at the door and knock ; 
if any man hear my voice, and open the door, I will 
come in to him, and will sup with him, and he with 
me.'f It is used in reference to the season granted 
by Jehovah to the Jews for receiving the gospel.J 
We read of the 'door of faith, '|| and 'door of utter- 
ance.'^ The word is used in reference to secret 
devotions : — ' When thou prayest, enter into thy 

* Life of Christ, p. 438. With him Sir Isaac Newton agrees. For 
a more full description of the Jewish mode of taking care of their 
sheep, see 'Notes and Illustrations of the Parables,' by Rev. T. 
Whittemore, particularly the parables of ' the Lost Sheep,' and ' the 
Shepherd and his Flock.' 

f Rev. iii. 20. | See Parable of the Marriage Supper, Matt. xxv. 

II Acts xiv. 27. ^ Col. iv. 3. 



DOOR OF THE SHEEP. 99 

closet, and when thou hast shut thy door, pray to 
thy Father which is in secret.'^ 

By the door in the motto we are to understand that 
Jesus is the medium of salvation to a lost world. 
Much the same is meant here as in the titles, ' the 
Way, the Truth, and the Life.' We are to enter by 
him, or through his doctrine, into the enjoyment of the 
spiritual blessings promised by the gospel. Hence he 
says, ' I am the door : by me if any man enter in, he 
shall be saved, and shall go in and out and find pas- 
ture.' If we attempt to enter through any other door 
than Christ Jesus, we shall find no pasture, and if 
we ' climb up some other way, we are thieves and 
robbers.' A solemn thought is here presented to the 
ministers of Christ. All who enter the sacred minis- 
try must come in through him as the door, otherwise 
they will be unfaithful to the sacred cause. A very 
few we believe have entered the right door. The 
most part have come in from other motives than to 
serve the cause of truth. Some have entered through 
the door of ambition, some through that of popularity, 
others from a love of ease, and many from a desire 
for wealth. Some, who pretend to have entered, find 
no pasture for themselves, or if they do, they find 
none for others. Such persons have entered the 
wrong door, or been climbing ' up some other way.' 
They have put on the appearance of ' the true shep- 
herd,' and they have ' made the flocks desolate.' 
They have not 'fed the flock of God.' But 'the 
Chief Shepherd will appear.' The door is open, and 
ultimately Gentile and Jew will enter, to the praise 
md glory of God. 

* Matt. vi. 6. 



100 TITLES OF CHRIST. 

In conclusion, to show the views some people have 
of ' the door,' we subjoin a lively sketch of a con- 
versation held between Rev. John Murray and a 
Mr. Tennant, whose conduct sufficiently shows that 
he had entered any other door than that of Christ 
Jesus. While Mr. Murray was visiting some of his 
friends, he was thus accosted : — ' I want to know, 
sir, by what authority you presume to preach in this 
place?' 'Pray, sir, by what authority do you thus 
presume to question me?' 'I am, sir, placed here 
by Almighty God, to look after the affairs of his 
church and people; and I have a right to insist on 
knowing who and what you are.' ' Well, sir, if you 
be placed here as the vicegerent of heaven, you 
should take care how you conduct ; you have a great 
charge, and your responsibility is proportioned to its 
magnitude. But, sir, I am not assuming; I have no 
design upon your people ; I am like a person in the 
time of harvest, who steps into the field, and binds 
up some sheaves, making no demand upon the pro- 
prietor of the grounds. I have never attempted to 
scatter your sheep ; I have not even plucked a lock 
of their wool. I do not wish to govern — I only aim 
at being a help.' ' I do not like you a bit the better 
for all this stuff. I insist on knowing whether you 
came in at the door ? ' 'I wish to know, sir, what 
door you mean ? ' 'I mean the door of the church ; 
all who come not in at that door are thieves and rob- 
bers.' ' But, sir, I would know what church you 
mean. The pope declares there is no true church 
save the one of which he is the head. The Episcopal 
bishop affirms there is no true church but that of 
which the king is the head. Do you, sir, mean 



DOOR OF THE SHEEP. 101 

either of these ? ' ' No, sir, I mean the true church. 
Did you come in at that door?' 'If, sir, you do not 
tell me what you mean by the true church, how can 
I answer you respecting the door ? ' ' Sir, I will have 
no evasions. Did you, or did you not, come in at the 
door?' 'Jesus Christ says, "1 am the door; by me 
if any man enter, he shall be saved." Do you mean 
this door, sir?' 'No, sir, I mean the door of the 
church.' ' Is not Jesus Christ the door of the church, 
sir?' 'No, sir.' 'Well, sir, although there be many 
preachers who have not entered at this door, you 
will not, I trust, esteem a preacher the less, for hav- 
ing the privilege to go in and out at this door.' ' Sir, 
[ have nothing to do Avith this; I wish to know 
whether you have church authority for preaching? 
that is, whether you came properly in at the door?' 
'Sir, I have the same authority for preaching, which 
the apostle Paul had; he received his mission by the 
will of God — so have I.' ' Ay, sir, give us the same 
miracles Paul wrought, and we will believe you.' 
'If the power of working miracles were necessary to 
prove a right to preach the gospel, perhaps you, sir, 
would be also at a loss to prove your own right, 
either to preach, or thus to question a fellow-creature.' 
'Sir, you are a deceitful, hypocritical man. If you 
had come properly in at the door, I should have re- 
ceived you ; but you are an impostor — I pronounce 
you an impostor.' ' That is more than you know, 
sir, and, I add, more than I know myself; but, if Vv^e 
cannot agree about the church, and the door, blessed 
be God! we can agree in one fundamental point: 
while we were yet sinners Christ Jesus died for us, 

and while we were enemies, we were reconciled to 

9# 



102 TITLES OP CHRIST. 

God by the death of his Son.' The old gentleman 
started from his seat, and, running round the apart- 
ment, exclaimed, in a loud and thundering voice, to 
those who were without, ' Come in and hear gibber- 
ish, gibberish, gibberish.' I was astonished, and 
when he had so far spent his rage, as to remain for 
one moment silent, I looked full in his face and 
asked, 'Pray, sir, what language do you make use 
of? Is it possible that you^ a clergyman highly dis- 
tinguished, the head of the Presbytery, and now 
in the evening of life, should be so little acquainted 
with the Scriptures, as to call the language of revela- 
tion gibberish ? "^ ^ ^ # 

The conversation closed with bringing Mr. Ten- 
nant to make some few concessions ; and Mr. Murray 
showed him that he had as much evidence that he 
had come in at the door as he had. 

* See Life of Rev. John Murray, p. 206, Boston, 1827. 



XXV. ELECT. 

* Behold my servant, whom I uphold, mine elect in whom my soul 
delighteth ; I have put my Spirit upon him ; he shall bring forth 
judgment to the Gentiles.' . Isa. xlii. 1. 

We do not intend to enter largely into the meaning 
of the word elect, for we are aware that it would lead 
us to a great length ; for no word has occasioned more 
controversy in the christian church. A general view 
only will be taken, and the propriety of applying the 
word to Christ will be shown. 

The term occurs in twenty-two instances, but is 
applied to Christ only in the motto and in 1 Pet. ii. 6. 

St. Paul applies the word to that portion of the 
House of Israel who embraced the gospel in the primi- 
tive age.=^ In the former dispensation, the whole 
Jewish nation were considered as the elect of God.f 

In other instances the word is used in reference to 
the whole body of the early christians, whether Jews 
or Gentiles.f 

Our subject seems to present three considerations : 

I. The Elector. 

II. The Elected. 

III. The object of the election. 

I. The Elector. This all will admit was God him- 
self. This is evident from the motto and from a host 

* Rom. xi. 7. et seq. f Deut. vii. 8. Isa. xlv. 4. 

:|: Col. iii. 12. 1 Pet. i. 2. Matt. xxiv. 21, 22. 



104 TITLES OF CHRIST. 

of Other passages which might be cited, but they will 
readily occur to the reader. 

Having elected Jesus, the Father endowed him 
with every quahfication necessary for the completion 
of the work which he was to perform. ' I the Lord 
have called thee in righteousness, and will hold thy 
hand, and will keep thee, and give thee for a cove- 
nant of the people, for a light of the Gentiles : to open 
the blind eyes, to bring out the prisoners from the 
prison, and them that sit in darkness out of the prison- 
house.'^ Then, that we might be assured of the final 
accomplishment of the great work, the most positive 
language is everywhere employed : ' He shall not fail 
nor be discouraged till he have set judgment in the 
earth, and the isles shall wait for his law.'f Passages 
need not be multiplied here, for once admitting Christ 
Jesus to be the elect of God, it follows that he is 
every way prepared for the great object of his mission. 

II. The Elected. Jesus is throughout the Scrip- 
tures considered in a peculiar sense as the elect of 
God — the beloved Son — the true Messiah. No being 
stands so near the Father as the Saviour of men. He 
has 'raised him from the dead, and set him at his 
own right hand in the heavenly places, far above 
all principality, and power, and might, and dominion, 
and every name that is named, not only in this world, 
but also in that which is to come : and hath put all 
things under his feet, and gave him to be the head 
over all things to the church, which is his body, the 
fulness of him that filleth all in all.'J Universal 
homage is ultimately to be paid to him, ' to the glory 

* Isa. xlii. 6, 7. t ^b. 4. t Ephes. i. 20—23. 



ELECT. 105 

of God the Father.' Jesus, in several instances, is 
distinguished by the same titles that are applied to 
God himself, but then a distinction is uniformly kept 
up between the two beings. We are aware that 
many passages would seem to favor the Trinitarian 
sentiment, but then we do not believe that the sacred 
writers had any such doctrine in their minds. Their 
great theme was the sacred nearness and oneness 
existing between the Father and the Son ; and then 
we are left to draw our own conclusions. The very 
language of the motto forbids the idea of the Deity of 
Christ. It distinguishes Jesus as a servant, as one 
who is upheld by another, and as one who is to be 
guided by the Spirit of another, and the one who 
sends him is represented as delighting in him, which 
forcibly calls to mind the declaration of God at the 
baptism in the river Jordan : — ' This is my beloved 
Son in whom I am well pleased.'^ 

Possibly, there was an allusion in the motto to an 
ancient -custom of kings, which was to lean on the 
arm of their most beloved and faithful servant. 

III. The object of the election. Extended remarks 
are not necessary here ; for many of the very passages 
which declare the fact that Jesus is elected and sent, 
also declare the object : ' For God so loved the world 
that he gave his only-begotten Son, =^ ^ ^ not to 
condemn the world, but that the world through him 
might be saved.'f 'It is a light thing that thou 
shouldest be my servant to raise up the tribes of 
Jacob, and to restore the preserved of Israel : I will 
also give thee for a light to the Gentiles, that thou 

* Matt. iu. 17. t John iii. 15, 16. 



106 TITLES OF CHRIST. 

mayest be my salvation unto the end of the earth/^ 
Indeed, throughout the Bible we find that in all 
elections, God designs the benefit of the non-elect. 
Partial election is a doctrine unsupported by divine 
testimony, and the world has reason to rejoice that 
a sentiment so fraught with melancholy, and admit- 
ting of conclusions so revolting to the best feelings 
of the heart, and so disgraceful to the divine char- 
acter, is fast passing into oblivion. More cheering 
views are prevailing, and in due time, it will be seen 
that God, in all his dispensations, invariably designs 
the greatest good of the whole moral and intelligent 
creation. 

' Not light itself so fitted to tlie orb 
Of mortal vision, nor the vital air 
To nourish and maintain the breathing frame^ 
As my loved Saviour to redemption's work. 
My soul, enraptured with the Elect of God, 
Rejoices in the grace that makes him mine : 
My own Elect, and I elect in him.' 

* Isa. xlix. 6.. 



XXVL EMMANUEL. 

Behold, a virgin shall be with child, and shall bring forth a son, and 
they shall call his name Emmanuel, which being interpreted is, 
God with us.' Matt. i. 23, 

This passage is a quotation from Isa. vii. 14. The 
word is only found in one other instance, and that in 
the same prophet, ch. viii. 8, and here it seems to 
have reference to the extensive conquests of the king 
of Assyria in the land of Judah. ' He shall pass 
through Judah, he shall overflow and go over; he 
shall reach even to the neck, and the stretching out 
of his wings shall fill the breadth of thy land, O 
Immanuel.' Notwithstanding this, the prophet was 
directed to say to the people, ' Take counsel together, 
and it shall come to naught, speak the word and it 
shall not stand, for God is with us.' In the 14th 
verse, the Messiah is promised, and pursuing the 
history, we find the same gracious intimation fre- 
quently presented. 

Some MSS. and editions have immann El^ God 
with us ; literally, The strong God with us. 

' 'In order to perceive the true meaning of Immanuel, 
it is necessary to consider the singular manner in 
which proper names were formed and applied to the 
ancient Hebrews. It was common among them to 
give to their children names, which were in reality 
short sentences, expressive of some Divine favor con- 



108 TITLES OF CHRIST. 

ferred at the time of the child's birth. Thus Hagaf 
called her new-bom son, Ishmael, which is, being 
interpreted, God hath heard! — an exclamation, ex- 
pressive of her joy, that God had heard her affliction. 
(Gen. xvi. 11.) Agreeably to the same idiom most 
other scripture names are to be understood. 

^ In the third verse of the chapter, in which Imman- 
TJEL occurs, mention is made of one of the sons of 
Isaiah under the name of Shear- jashub. This name 
is a complete sentence. Literally translated it is, a 
REMNANT SHALL RETURN. The SOU of Isaiah was called 
by this singular appellation, in order that the great 
and consolatory fact of the return of a remnant of the 
Jewish nation from captivity, which was the frequent 
burthen of his prophecy, might, by the appearance of 
his son, bearing this expressive name, be often recalled 
to his mind and to the minds of his countrymen. Also 
in the next chapter, w^hich is a continuation of the 
same prophecy and relates to the same events, we are 
informed, that Isaiah had another son, concerning 
whom the Lord said to him, (ver. 3.) Call his name, 
Maher shalal hash baz. This signifies, The spoiling 

HASTENETH, THE PREYING COMETH QUICKLY. 

' In consequence of this singular custom of giving 
names to children descriptive of the circumstances 
of their birth, it became usual with the prophets to 
denote an event, which was about to accompany the 
birth of a child, by saying, that the child would have 
u name descriptive of that event. Among the Jews 
this remarkable mode of speaking was well under- 
stood, although it is little adapted to the habits of our 
age and nation. These facts must be borne in mind 
as leading to the exact interpretation of the titl« 



EMMANUEL. 109 

Emmanuel, which signifies^ God is with us. It was 
intended to signify, that, at the time of the child's 
birth, God would be with his people by extraordinary 
mianifestations of his favor. Hence the Prophet, in 
the next chapter, foretelUng the defeat of the enemies 
of Judah, assigns its cause by repeating the affirma- 
tion^ God is with us, or Immanuel, which a Uttle before 
he employs as the name of the child, ver. 9, 10 
^'Associate yourselves, O ye people, and ye shall be 
broken in pieces; and give ear, all ye of far coun- 
tries : gird yourselves, and ye shall be broken in 
pieces; gird yourselves, and ye shall be broken in 
pieces. Take counsel together, and it shall come to 
naught; speak the word, and it shall not stand: for 
Immanuel ! God is with us J" '^ 

In Isa. vii. 14, the connection is rather singular: 
* Butter and honey shall he eat, that he may know to 
refuse the evil, and choose the good. For before the 
child shall know to refuse the evil, and choose the 
■good, the land that thou abhorrest shall be forsaken 
of both her kings.' Harm.er presents the scripture in 
the following form : ' Behold, this virgin shall con- 
ceive and bear a son, and thou shalt call his name 
Immanuel; butter and honey shall he eat whmi he 
shall know to refuse evil and choose good. For, 
before this child shall know to refuse evil and choose 
good, the land shall be desolate, by whose two kings 
thou art distressed. 'f But on this passage, critics 
have found themselves much perplexed. ^ It appears 

* A Vindication of Unitarianism, in reply to Mr. Wardlaw's BiS' 
<;ourses on the Socinian Controversy, pp. 186, 187. Boston, Wells 
and Lilly, 1816. 

t Harmer's Observations, i. p. 290. 

10 



110 TITLES OF CHRiST. 

that about the time this prophecy was delivered, 
Pekah^ king of Israel, and Reziii, king of Syria, being 
confederate, had taken Elath^ a fortified city of 
Judahj and had carried away the inhabitants to 
Damascus. In this critical juncture Ahaz was fear- 
ful that they would prevail against Jerusalem, and 
the kingdom of Judah, and annihilate the family of 
David. To remove all his fears, his sorrow and 
unbelief, Isaiah is sent to assure him that the counsels 
of his enemies should not stand, and that they would 
be discomfited. To encourage him, he is directed to 
ask for a sign, but this he refused to do, whereupon 
a sign was given him, that a virgin should conceive 
and bear a son, and his name should be Immanuel. 
The meaning of the prophet is plain. The two kings 
referred to, should be unsuccessful. The house of 
David, Judah and Jerusalem should be all preserved 
till a virgin bear a son according to the original pro- 
mise respecting the seed of the looman^ Gen. iii. 15.' 
' This is a most remarkable circumstance — the house 
of David could never fail, till a virgin should conceive 
and bear a son — nor did it : but when that incredible 
and miraculous fact did take place, the kingdom and 
house of David became extinct ! This is an irrefra- 
gable confutation of every argument a Jew can offer 
in vindication of his opposition to the Gospel of Christ. 
Either the prophecy in Isaiah has been fulfilled, or 
the kingdom and house of David are yet standing. 
But the kingdom of David, we know, is destroyed : 
and where is the man, Jew or Gentile, that can show 
us a single descendant of David on the face of the 
earth? The prophecy could not fail — the kingdom 
and house of David have failed — the virgin^ there- 



EMMANUEL. Ill 

fore, must have brought forth her son — and this Son 
is JesuSj the Christ. Thus Moses, Isaiah, and Mat- 
thew concur; and facts the most unequivocal have 
confirmed the whole ! Behold the wisdom and pro- 
vidence of God ! ' 

Many Trinitarians think they find a strong support 
for their views in the expression, ' God with us,' but 
the term admits of an easy explanation, without sup- 
posing it to denote the Deity of the person to whom 
it is applied. In the language of the Scriptures, God 
was said to be with a people or a person, when he 
aided them or preserved them, though there were no 
visible manifestations of his presence. 

' The Lord of hosts is with us ; 
The God of Jacob is our refuge.' Psa. xlvi. 11. 

And he said, 'Certainly I will be with thee.' Exod, 
iii. 12. Gen. xxvi. 3. 28. God was with Ahaz and 
his people when he aided them to overcome their ene- 
mies, and as a sign of this aid or deliverance, the 
term Lmmanuel^ God with ns, that is, is with iis^ with 
being the emphatic word, was given to the child. 
We suppose the epithet God's-help, or Help /rom God^ 
expresses the full meaning of Immanuel, 

Some have questioned the propriety of the applica- 
tion of the passage in Isa. vii. 14. to Christ. A writer, 
in allusion to this, says, ' the term is applied to a child 
that was to be born in the time of the prophet, a child 
who was to be a sign to Ahaz, king of Judah, of the 
deliverance of his kingdom within two years from the 
time of the forces brought against it.' ' This,' he 
continues, ' is evident from the context, and has been 
admitted by respectable Orthodox commentators.' In 



113 TITLES OF CHRIST. 

reference to this view. Professor Stuart asks, 'How 
could the birth of Jesus, which happened seven hun- 
dred and forty-two years afterwards, be a sign to 
Ahaz, that within three years his kingdom was to be 
freed from his enemies ? Such a child, it would seem, 
was born at that period, for in eh. viii. 8. 10, he is 
twice referred to as if then present, or at least then 
living.' 

There cannot be the least doubt that the passage in 
Matthew has direct reference to Christ. The whole 
connection will support this view ; therefore, extended 
remark is unnecessary. 

The interpretation of Immanuel is striking and full 
of consolation. It shows the sacred nearness existing 
between God and man. God is with us under all 
circumstances: in adversity and prosperity; in sick- 
ness and in health; by day and by night; when 
among strangers, and when in the midst of relatives 
and friends. 

' Within thy circling power I stand 
On every side I find thy hand ; 
Awake, asleep, at home, abroad, 
I am surrounded still with God.' 

' He is God with us to comfort, enlighten, protect^ 
and defend us in every time of temptation and trial, 
in the hour of death, =^ =^ ^ and God 7vilh us and 
in us, and we loith him to all eternity.''^ 

* For some excellent remarks on this whole subject, see Adam 
Clarke on Isa. vii. 14. 



XXVII. ENSIGN. 

* And in that day there shall be a root of Jesse, which shall stand for 
an Ensign of the people ; to it shall the Gentiles seek : and his rest 
shall be glorious.' Isa. xi. 10. 

This word occurs in seven instances in the singular, 
and once in the plural, bat is in no other instance 
applied to the Messiah ; though some may think he 
is intended in the twelfth verse of this chapter. 

The figure is very appropriate and striking. It is 
interesting to see the various ways employed by the 
Sacred Writers to illustrate the character and various 
offices of the Messiah. Figures are drawn from mili- 
tary life; from architecture; from some prevalent 
custom; from legal forms; from the animal and 
vegetable kingdoms. Indeed, all nature, and every 
art and science, is made to render homage to the 
Messiah. 

The present appellative is very interesting, and 
needs no labored criticism. 

Ensigns are warlike banners, monuments or tro- 
phies of victory. The prophet Isaiah, threatening the 
Israelites with an invasion, tells them, ' that God would 
lift up an ensign to the nations from far.' The motto 
is very well explained by Cruden :- — ' There shall be 
a root of Jesse which shall stand for an ensign of the 
people, and to it shall the Gentiles seek ; that is, That 
Christ the Messiah, growing upon the root of Jesse, 
should mount up, and be advanced, by the preaching 



114 TITLES OF CHRIST* 

of the gospel, to a great height, so as to become a 
visible and eminent ensign, which the Gentiles, as 
well as the Jews, may discern ; to whom they should 
repair by faith, and in whom they should put their 
trust.' 

' The ancient Jewish ensign was a long pole, at the 
end of which was a kind of chafing-dish, made of 
iron bars, which held a fire, and the light, shape, &c. 
of which denoted the party to whom it belonged.^ 
The brazen serpent was lifted up on an ensign, and 
to this our Lord compares his own 'lifting up' in 
consequence of which he will draw all men to 
him. In the motto, the prophet referred to a cus- 
tom among the Israelites. That nation was divided 
into tribes, and each tribe had an appropriate stand- 
ard, which was regulated by the blessing pronounced 
upon the sons of Jacob by that aged patriarch. When 
they went to war, the members of each tribe knew 
where was their peculiar location, by the ensign of 
their father, \vhich was unfurled and floating in the 
air. To this, they gathered after the heat of the 
battle was over, and rejoiced in view of victory, or 
wept, because of being vanquished.^ 

In Gen. xlix, we have an account of the blessing 
wherewith Jacob blessed his sons before his death. 
From that account we may learn what was the 
ensign of each tribe. Commencing with Reuben, he 
pronounced a blessing upon each, in the order which 
follows, and in the words which we will now quote : 
' Reuben, thou art my first-born, my might, and the 
beginning of my strength, the excellency of dignity, 

* See Numbers ii. 2—25. 



ENSIGN. 115 

and the excellency of power; unstable as water, thou 
shalt not excel. Simeon and Levi are brethren; 
instruments of cruelty are in their habitations. Judah 
is a lion's whelp. Zebulon shall dwell at the haven 
of the sea; he shall be for an haven of ships. Issachar 
is a strong ass, crouching between two burdens. Dan 
shall be a serpent in the way, an adder in the path. 
Gad, a troop shall overcome him ; but he shall over- 
come at last. Asher, his bread shall be fat, he shall 
yield royal dainties. Naphtali is a hind let loose. 
Joseph is a fruitful bough by the well, whose branches 
run over the wall. Benjamin shall raven as a wolf; 
in the morning he shall devour the prey, and at night 
he shall divide the spoil.' 

Such were the words in which the aged patriarch 
pronounced his dying benediction upon his sons. It 
is easily perceived what would be upon the ensign 
of each tribe. The tribe of Reuben would be repre- 
sented by foaming waves of the sea ; those of Simeon 
and Levi, by swords and spears ; that of Judah, by a 
young lion; that of Zebulon, by ships reposing in 
harbor ; that of Issachar, by an ass crouching between 
two burdens ; that of Dan, by a serpent in the path • 
that of Gad, by troops contending for victory ; that of 
Naphtali, by a deer in the attitude of running; that 
of Joseph, by a beautiful bough by the side of a well ; 
that of Benjamin, by a ravenous wolf. 

By 'that day' we are undoubtedly to understand 
the times of the Messiah. This was a common mode 
of speaking when the prophets looked forward to his 
reign. 

After having spoken somewhat largely in reference 
to the meaning of the word ensign, little need be said 



116 TITLES OF CHRIST. 

in reference to the application. Jesus himself seems 
to have had this very figure in his mind when in con- 
versation with Nicodemus : ' As Moses lifted up the 
serpent in the wilderness, so must the Son of Man be 
hfted up.'=^ And speaking of his death he said, ' I, 
if I be lifted up from the earth, will draw all men 
unto me.'t Jesus has been lifted up as the Ensign 
of the people for nearly eighteen hundred years. Mil- 
lions have flocked around him, and still they come, 
and all find rest. To him all must ultimately bow ; 
for as certain as it is that Jesus has been lifted up, so 
certain is it that 'he will draw all men unto him.' 
Who can deny the lifting up? Why then deny the 
conclusion? 'Unto him shall the Gentiles seek, and 
his rest shall be glorious.' 

Indeed, the very inscriptions upon the ensign must 
ultimately draw all nations to Jesus. They are like 
the following : ' Our Father ;' ' God is love;' ' Life and 
immortality ;' ' Saviour of the world ;' ' Glory to God 
in the highest : on earth, peace, and good will to men.' 

The ensigns of men are designed to arouse to war, 
but this Ensign is an emblem of peace. Behold, the 
glories of the Messiah as presented in the rich imagery 
of the prophet : ' The wolf also shall dwell with the 
lamb, and the leopard shall lie down with the kid ; 
and the calf and the young lion and the falling 
together ; and a little child shall lead them. And the 
cow and the bear shall feed ; their young ones shall 
lie down together : and the lion shall eat straw like 
the ox. And the sucking child shall play on the hole 
of the asp, and the weaned child shall put his hand 

* John iii. 14. f John xii. 32. 



ENSIGN. 117 

on the cockatrice's den. They shall not hurt nor 
destroy in all my holy mountain : for the earth shall 
he full of the knowledge of the Lord, as the waters 
cover the sea.'^ But christians have not heen con- 
tent to rally around this Ensign. They have set up 
standards of their own ; such as partial election ; total 
depravity; endless misery, etc. Around these they 
have flocked, till they have imbibed the spirit of their 
own narrow views. 

In conclusion, we trust we have rallied around the 
Ensign of the people, the Lord Jesus Christ. This 
has been unfurled by the Almighty. Around this all 
the nations of the earth will ultimately gather : for 
'he shall judge among the nations, and shall rebuke 
many people, and they shall beat their swords into 
ploughshares, and their spears into pruning-hooks: 
nation shall not lift up sword against nation, neither 
shall they learn war any more.' 

* Isa. li. 6—9. 



XXVIII. EVERLASTING FATHER. 

* For unto us a Child is born ; unto us a Son is given : and the govern- 
ment shall be upon his shoulder: and his name shall be called 
"Wonderful, Counsellor, The Mighty God, The Everlasting Father, 
the Prince of Peace.' Isa. ix. 6. 

Only one of these titles will claim our attention 
here, as the others will be found in their appropriate 
places. This is the only instance where this phrase 
presents itself. It is rendered by some, the Father of 
the everlasting age ; i. e. of the Christian dispensation, 
which is to continue to the end of the world. Bishop 
Lowth gives that view. By some, it is rendered the 
Father of eternity. 'The Hebrew word here ren- 
dered everlasting in its general import ''denotes 
beyond, further, or besides somewhat else. As a par- 
ticle of time, yet, still, moreover, a long while, until, 
whilst, during the time that, all along, perpetually."^^ 
It is used Isa. xlvii. 7, where it is rendered for ever. 
The words under consideration are rendered by the 
LXX, pater tou mellontos aionos, and in the Latin of 
the Biblia Sacra, referred to above, pater futuri seculi, 
the father of the future age ; and admitting the pas- 
sage to be genuine, this is what we take to be its true 
import.' A very good critic, remarking on the pas- 
sage, says, 'As to the epithet Everlasting Father, we 
understand it to mean, that the prince described in the 
verse should be the perpetual guardian and friend of 
his people. The rendering Father of Eternity, which 



EVERLASTING FATHER. 119 

is said to mean eternal, is neither so agreeable to the 
Hebrew idiom, nor so well suited to the epithets which 
precede and follow it, and has the support of few 
scholars of any denomination.' 

Cruden gives six different meanings to the word 
Father, which we need not particularly enumerate ; 
merely observing that God is called heavenly Father, 
and Father of Spirits. The prophets are sometimes 
distinguished by this term : — ' My father, my father,' 
said Elisha to Elijah, ' the chariot of Israel and the 
horsemen thereof,' 2 Kings ii. 12. Our Saviour for- 
bids us to give any man the name of father, because 
we have only one, who is in heaven. Matt, xxiii. 9. 
Not that we should abandon or despise our earthly 
fathers. God requires us to honor and respect them ; 
but then what our parents have done for us, is, com- 
paratively speaking, so inconsiderable, that Ave may 
say, our fathers are nothing to us, and that God alone 
deserves the title of our Father. It is worthy of 
remark, that this was the usual appellation which 
Jesus em.ployed when he spoke of the Almighty. He 
seems to have loved this name above all others In 
addressing the Being who sent him, he employs no 
pompous titles, as is the case with many who petition 
the God of the universe. It was the simple and 
touching name of Father; and when about to leave 
a form of petition for all future ages, he directed it to 
be commenced, by saying, ' Our Father.' We would 
love to dwell on such a striking trait in the character 
and teachings of Jesus, but our limits forbid. 

There is a very interesting sense in which this 
word is used, which deserves our notice, for it may 
assist us in arriving at correct conclusions respecting 



120 TITLES OF CHRIST. 

the title under consideration. A man is said to be a 
father to the poor and orphans when he takes care to 
supply their necessities, is affected with their miseries 
and provides for their wants. ' I was a father to the 
poor,' Job xxix. 16. God declares himself to be a 
Father of the fatherless, and a Judge of the widow, 
Psa. Ixviii. 5. Joseph was a father in this sense, 
Gen. xlv. 8; and as he provided for the temporal 
wants of Egypt, so will Christ provide for the spirit- 
ual wants of the family of man. As all bowed the 
knee to Joseph, so all will bow before the Redeemer. 
Jesus, then, is our Father, our Lord and Saviour. But 
can he be thus called, if he should tyrannize over a 
part of the human race forever ? 

This whole passage has been often adduced to 
prove the Trinity, but we beUeve that it does not 
support the doctrine. These were the titles by which 
Jesus was to be called. In reference to this point, I 
shall present an extract from one of the earliest trea- 
tises published in America on the Unity of God :•— 
* That this passage really respects the Lord Jesus, 
we shall not here undertake to dispute ; though there 
is no certainty, in our minds, that it has any such 
reference. Be this as it may, the passage is very far 
from asserting the supreme and independent divinity 
of Christ. For, 

' 1. You will please to notice, that he is declared to 
be a child born, a son given. This is the description 
of his nature. This is what he actually IS. 

' 2. The passage does not say, that the government 
is noiD upon his shoulder, but that it shall be; which 
implies, that he is about to be raised to an authority 
he does not now possess. 



EVERLASTING FATHER. 121 

' 3. You will observe, the passage does not say, that 
he is the mighty God, the everlasting Father, (fee, but 
that he shall be thus styled; he shall have these titles 
when the government shall be upon his shoulder. 

' 4. If you ask how he, who is a child born and a 
son given, shall rise to the eminence of having the 
government upon his shoulder, and the high titles 
mentioned, the passage explains this matter, and 
says. The zeal of the Lord of Hosts will perforin this; 
i. e. will see that these things be conferred upon him. 

'• In fulfilment of this prediction, if it really respects 
Christ, the Scriptures inform us that the zeal of the 
Lord of Hosts has actually performed all that is here 
declared, " The God of our Lord Jesus Christ has 
put all things under his feet ^ and given him to be head 
over all things to the Church.^ God hath made that 
same Jesus ^ tohom ye have crucified^ Lord.\ Him 
hath God exalted ivith his own right hand to be a 
Prince.X And given hiwj a name above every name^W 
Pray is the supreme and independent Deity of Christ 
to be inferred from the statement made in fulfilment 
of this prediction ? If not, as no one will pretend, then 
why make this inference from the prediction itself? 

' It is strange that this passage should be adduced, 
on every occasion, in proof of the Deity of Christ; 
seeing it only predicts that the child^ the son should 
be elevated^ by the power of the Lord of Hosts, to the 
government of his people, and have bestowed upon 
him high and exalted titles. '§ 

* Eph. i. 22. t Acts ii. 36. $ Acts v. 31. H PhU. ii. 9. 

§ ' One God in one Person only,' by Rev. John Sherman, pp. 114, 
115. Worcester, 1805. 

II 



122 TITLES OF CHRIST. 

We need not be surprised to find the same titles 
applied to Jesus as to God. This is not uncommon 
in the sacred writings ; indeed, it is not uncommon to 
apply the same appellatives to men that are applied ' 
to the Deity. Moses was a god to Pharaoh. =^ The 
design evidently is not to indicate the nature of the 
being to whom they are applied, but his character. 
Calling a person by any name does not alter his 
nature. Jesus is everywhere distinguished as a great 
and exalted being, yet never raised to an equality 
with the Father : for the very passage represents him 
as a child, a son, one that was to be born in due time. 
Such language certainly cannot with propriety be 
applied to the Supreme Being. We know what is 
said by Trinitarians respecting the divine and human 
nature, but we do not feel disposed in any part of our 
work to go into the depths of a subject where even 
the most celebrated have found difficulties which they 
could not solve. Ours is a plainer path, and we 
hope, more practical in its nature. We look to Jesus 
for all spiritual blessings. He is the medium through 
which God acts upon the moral world. Hence he 
gives him his own titles ; but when the great work is 
complete, then ' God will be all in all.' ' Hallelujah : 
The Lord God Omnipotent reigneth.' 

* Exod. vii. 1. See tit. Mi&hty God. 



XXIX. FIRST-BORN FROM THE DEAD. 

' And he is the head of the body, the church : who is the beginning, the 
first-born from the dead j that in all things he might have the pre- 
eminence.' Col. i. 18. 

The phrase 'first-born' occurs fifty-six times. 
Christ is called ' the first-born among many brethren/ 
' the first-born of every creature,' the ' first-begotten 
of the dead.' 

We are not, however, to understand by such 
phrases that Jesus was the first to arise, but the 
first that rose to give others' a pledge and assurance 
of their rising after him, and of their rising like 
unto him. His resurrection is the cause, the pattern, 
the pledge, the assurance of the believer's resurrec- 
tion. Five instances of resurrection of the dead are 
found in the Scriptures previous to that of the Lord 
Jesus, and one after that event : — The resurrection of 
the widow's son at Zarephath;"^ the Shunammite's 
son ;t the daughter of Jairus ; % the widow of Nain's 
son;§ the resurrection of Lazarus; || and that of the 
samts 'after' the resurrection of the Lord Jesus.U 
But all these were probably raised to all the infirmi- 
ties and ills of life, and were to die a second time. 

* 1 Kings xvii. 17—24. f 2 Kings iv. 18—37. 

:j: Mark vi. 35—43. ^ Luke vii. 11—16. 

II John xi. 11—16. ^ Matt, xxvii. 52, 53. 



124 TITLES OF CHRIST. 

A few remarks by way of illustration of the mean- 
ing of first-born may perhaps best set forth the beauty 
of this title. ' This word is not always to be under- 
stood strictly according to the letter. It is sometimes 
taken for that which is first, most excellent, most 
distinguished in any thing. Thus it is said of Christ, 
Col. i. 15, that he is the first-horn of every creature. 
And in Rev. i. 5, he is called the first-begotten of the 
dead^ that is, begotten of the Father before any crea- 
ture was produced; and the first that rose from the 
dead by his own power. The first-born of the poor, 
Isa. xiv. 30, signifies the most miserable of all the 
poor ; and in Job xviii. 13, The first-born of death ; 
that is, the most terrible of all death.' 

Dr. Clarke has some very excellent remarks touch- 
ing the meaning of the ^phrase 'first-born,' in his 
Commentary, on the passage, ' the Lord smote all the 
first-born in the land of Egypt, from the first-born of 
Pharaoh that sat on his throne, unto the first-born of 
the captive that was in the dungeon ; and all the first- 
born of cattle. '=^ ' If we take the term first-born in 
its literal sense only\ we shall be led to conclude, that 
in a vast number of the houses of the Egyptians there 
could have been no death, as it is not at all likely 
that every first-born child of every Egyptian family 
was still alive; and that all the first-born of their 
cattle still remained. And yet it is said, ver. 30, that 
there was not a house where there was 7iot one dead. 
The word, therefore, must not be taken in its literal 
sense only. From its use in a great variety of places 
in the Scriptures, it is evident that it means the chief, 

* Exod. xii. 29. 



FIRST-BORN FROM THE DEAD. 125 

most excellent^ best beloved^ most distinguished^ &c. 
In this sense our blessed Lord is called the first-born 
of every creature^ Coloss. i. 15, and the first-born 
among many brethren^ Rom. viii. 29 ; that is, he is 
m,ore excellent than all creatures, and greater than all 
the children of men. In the same sense we may 
understand Rev. i. 5, where Christ is called the first- 
begotten from the dead^ i. e. the chief of all that ever 
visited the empire of death, and on whom death has 
had any power ; and the only one who, by his own 
might, quickened himself. In the same sense wis- 
dom is represented as being brought forth before all 
the creatures^ and being possessed by the Lord in the 
beginning of his ways, Pro v. viii. 22 — 30, that is, the 
wisdom of God is peculiarly conspicuous in the produc- 
tion, arrangement, and government of every part of 
the creation. So Ephraim is called the Lord's first- 
born, Jer. xxxi. 9. And the people of Israel are often 
called by the same name ; see Exod. iv. 22. Israel is 
my son, my first-born : that is, the people in whom I 
particularly delight and Avhom I shall especially sup- 
port and defend. And because the first-born are, in 
general, peculiarly dear to their parents, and because 
among the Jews they had especial and peculiar privi- 
leges, whatever was most dear, most valuable, and 
most prized, was thus denominated. So Micah vi. 7, 
Shall I give my first-born for Tny transgression, the 
fruit of tny body for the sin of m/y soul 7 Shall I give 
up the most beloved child I have, he that is Tnost dear 
and most necessary to me, in order to make an atone- 
ment for my sins ? In like manner the prophet Zech. 
xii. 10, speaking of the conversion of the Jews to the 
Gospel of Christ, represents them as looking on him 
11^ 



126 TITLES OF CHRIST. 

whom they have pierced^ and being as one that is in 
bitterness for his first-boen : that is, they shall feel 
distress and anguish as those who had lost their most 
beloved child. So the church triumphant in the king- 
dom of God are called, Heb. xii. 23, the general 
assembly and church of the first-born, i. e. the most 
noble and excellent of all hum>an^ if not created beings. 

So Homer, 11. iv. v. 102, JqvMv ngMwyovcov ge^si^ xXensv 

ExarojuSsv. "A hecatomb of lambs, b\\ firstlings of 
the flock." That is, the most excellent of their kind.' 
The connection in which our motto is found, is 
exceedingly grand and striking : ' For it pleased the 
Father that in him should all fulness dwell ; and hav- 
ing made peace through the blood of his cross, by him 
to reconcile all things unto himself; by him, 1 say, 
whether they be things in earth or things in heaven.' 
Here we find the doctrine of the reconciliation of all 
things in connection with the doctrine that Jesus is 
the first-born from the dead. How consoling ! This, 
too, is said to ^ please the Father.' What other senti- 
ment could please him 7 Addison, in one of his Spec- 
tators, speaking of the future state, and the progress 
of the soul, has this beautiful language : ' To look 
upon the soul as going on from strength to strength, 
to consider that she is to shine forever with new 
accessions of glory, and brighten to all eternity; that 
she will be still adding virtue to virtue, and know- 
ledge to knowledge ; carries in it something wonder- 
fully agreeable to that ambition, which is natural to 
the mind of man. Nay, it must be a prospect pleas- 
ing to God himself, to see his creation forever beau- 
tifying in his eyes, and drawing nearer to him, by 
greater degrees of resemblance.' Indeed, such a view 



FIRST-BORN FROM THE DEAD. 127 

of things must "bt desirable and pleasing to every 
benevolent being in the universe. 

In Jesus every want is supplied. When on earth, 
he healed the sick, gave feet to the lame, hearing to 
the deaf, and life to the dead, and hereafter, he will 
give man an immortal existence ; for he is ' the first- 
born from the dead, that in all things he might have 
the pre-eminence.' What a glorious subject is now 
presented to our view ! But we must leave it, for 
our limits remind us that we must be brief. In Jesus 
is presented to the world a grand exhibition of the 
resurrection. He met death in the most cruel form, 
and though conquered by the ' king of terrors' on 
Calvary, yet on the third day he made a complete 
triumph over him and every earthly power, and came 
forth and stood before the world as ' the first-born 
from the dead ! ' The apostle adds, ' that in all things 
he might have the pre-eminence.' Yes, our Saviour 
is pre-eminent in every moral excellence, and more 
especially in that he was the first to rise from the 
dead, to die no more ; thus bringing life and immor- 
tality to light. He has gone before us into heaven ; 
for he is our Forerunner; our Hope, our Resurrec- 
tion ; * the first fruits of them that slept ;' the first-born 
into the kingdom above. What can be more glorious? 
My soul longs to break away from its frail tenement, 
and join him who is the first-born from the dead ! 



' But ah ! still longer must I stay, 
Ere darksome night is changed to day ; 
More crosses, sorrows, conflicts bear, 
Exposed to trials, pains and care.' 



XXX. FIRST FRUITS. 

* But now is Christ risen from the dead, and become the first fruits of 
them that slept.' 1 Cor. xv. 20. 

This phrase occurs thirty-six times, and is appUed 
to Christians as well as to the Saviour. Thus Paul, 
after showing that the creation was ' to be delivered 
from the bondage of corruption,' says, ' And not only 
they, but ourselves also, which have the first fruits of 
the Spirit, even we ourselves groan within ourselves, 
waiting for the adoption, to wit, the redemption of our 
body.'=^ He calls the ' house of Stephanus, the first 
fruits of Achaia.'f James uses the word in a similar 
form : ' Of his own will begat he us with the word of 
truth, that we should be a kind of first fruits of his 
creatures.'f The Revelator, speaking of the hundred 
and forty- four thousand that sung the new song, 
says, ' These were redeemed from among men, being 
the first fruits unto God and to the Lamb.'§ 

We will now show the original use of the phrase, 
and then the propriety of the application will be better 
understood. First fruits were presents made to God, 
as part of the coming harvest, to express the sub- 
mission, dependence and thankfulness of the ofierers. 
/ These were offered both as an acknowledgment that 
the whole crop was God's, and as a pledge and as^ur- 

* Rom. viii. 23. f 1 Cor. xvi. 15. 

I James i. 18. ^ Rev. xiv. 4. 



FIRST FRUITS. 129 

ance of their enjoying the whole crop from God, and 
as a mean by which the whole crop was consecrated 
and sanctified to their use.'=^ All the first fruits, 
both of fruit and animals, were consecrated to God.f 
From the Jewish custom of ofiering first fruits to Jeho- 
vah, the heathen borrowed a similar rite.J There 
were diflferent kinds of first fruits. When the bread 
in the family was kneaded, a portion was set apart 
for the priest or Levite of the place; if there were 
none, it was cast into the oven and consumed. § 
Those offerings were often called first fruits, which 
were brought by the Israelites from devotion, to the 
temple, for the feasts of thanksgiving. 

When the wheat harvest was over, i. e. the day of 
Pentecost, first fruits were again offered of another 
kind in the name of all the nation, which consisted 
of two loaves of two tenth-deals, i. e. three pints of 
flour each, made of leavened dough. 

Home presents us with a very animating descrip- 
tion of the custom of offering the first fruits, which 
shows it to have been a very solemn and impressive 
ceremony. ' At the beginning of harvest, the sanhe- 
drin deputed a number of priests to go into the fields 
and reap a handful of the first ripe corn : and these, 
attended by great crowds of people, went out of one 
of the gates of Jerusalem into the neighboring corn- 
fields. The first fruits thus reaped were carried with 

* Buukitt's Commentary on the First Fruits. 
t Exod. ixii. 29. Numb, xviii. 12, 13. Deut. xxvi. 2. Neh. x. 
35, 36. 

X See Pliny, Nat. Hist. lib. xviii. c. 2. Horace, Sat. lib. ii. Sat. 
V. 12. TibuUus, Eleg. lib. 1. El. i. 13. 
§ Numb. XV. 19—21. 



130 TITLES OF CHRIST. 

great pomp and universal rejoicing through the streets 
of Jerusalem to the temple. The Jewish writers say 
that an ox preceded them with gilded horns and an 
olive crown upon his head, and that a pipe played 
before them until they approached the city : on enter- 
ing it they crowned the first fruits, that is, exposed 
them to sight with as much pomp as they could, and 
the chief officers of the temple went out to meet them. 
They were then devoutly offered to God in grateful 
acknowledgment of his providential goodness in giv- 
ing them the fruits of the earth. These first fruits, 
or handful of the first ripe grain, gave notice to all 
who beheld them that the general harvest would soon 
be gathered in.'=^ 

How beautiful and striking is the allusion of the 
apostle to this religious ceremony. From this, he 
illustrates the resurrection of Christ, and represents 
him as the first fruits of a glorious and universal har- 
vest of all the sleeping dead. ' But now is Christ risen 
from the dead and become the first fruits of them that 
slept.' The use which the apostle makes of this image 
is very extensive. ' In the first place, the growing of 
grain from the earth where it was buried, is an exact 
image of the resurrection of the body : for, as the one 
is sown, so is the other, and neither is quickened 

* 'Although,' says Dr. Lightfoot, Uhe resurrection of Christ, com- 
pared with some first fruits, has very good harmony with them j yet 
especially it agrees with the offering of the sheaf, commonly called 
omid, not onl}'' as to the thing itself, but also as to the circumstances 
of the time. For, first, there was the pass-over, and the day following 
was a Sabbath day, and on the day following that, the fi.rst fruits were 
offered. So Christ, our pass-over, was crucified ; the day following his 
crucifixion was the Sabbath ; and the day following that, he, the firsl 
fruits of them that slept, rose again.' 



FIRST. FRUITS. 131 

except it first die and be buried. Then the whole 
harvest, from its relation to the first fruits, explains 
and ensures the order of our resurrection. For, is the 
sheaf of the first fruits reaped ? then is the whole har- 
vest ready. Is Christ risen from the dead ? then shall 
all rise in like manner. Is he accepted of God as an 
holy offering? then shall every sheaf that has grown 
up with him be taken from the earth and sanctified 
in its proper order: — " Christ the first fruits, and 
afterwards they that are Chris fs at his coming.''^ '^ 

Every view we take, shows the extreme beauty 
and force of the imagery employed by the apostle. It 
will be seen that the passage contains two declara- 
tions; the fact of the resurrection of Jesus, and the 
resurrection of all the dead. The latter, however, by 
the critic may be considered rather as inferential than 
as positively established. But if all are not raised, 
then the illustration brought by the apostle is altoge- 
ther inappropriate. 'If the first fruit be holy, the 
lump also is holy.' The apostle everywhere presents 
the resurrection as a joyful theme ; but how can this 
be, unless universal happiness was connected in his 
mind with the event? Better let the trump pass 
silently over the grave of man, than to awaken him 
to be struck out again from existence, or to be forever 

* An Introduction to the Scriptures, by Thorn. H. Home, vol. iii. 
p. 288. Phil. ed. Jones's Works, vol. iii. p. 64. Harwood's Introd. 
to the New Test. vol. ii. p. 307. Michaelis's Commentaries, vol. iii. 
pp. 146—149. Beausobre's Introd. to the New Test. (vol. iii. p. 200. 
of Bishop Watson's Collection of Tracts.) Dr. Lightfoot's Works, 
vol. i. p. 984. vol. ii. pp. 184, 306, 307. folio edit. Lamy's Apparatus, 
vol. i. p. 204. Ikenii Antiq. Hebr. part i. c. 15. pp. 210—224. 
Schulzii Archseol. Hebr. pp. 287—292. Lamy's Apparatus Biblicus, 
vol. i. pp. 203—206. 



t32 TITLES OF CHRIST. 

miserable. But whoever will follow out the apostle 
in this most consolatory and closely reasoned chapter, 
will learn that the idea of a judgment day, or of 
misery of any kind, succeeding the resurrection, was 
perfectly foreign to his mind ; and if not found here, 
in vain shall we find it in Revelation. 

How consoling ! How grand and elevating ! Christ, 
the first fruits, has arisen from the dead. The har- 
vest must follow ! It seems that the offering of the 
first fruits was always a joyful occasion among the 
Jews. Calmet says, ' The first fruits were of wheat, 
barley, grapes, figs, apricots, olives, and dates. Each 
carried his basket. The rich had gold or silver, the 
poor had wicker baskets. At Jerusalem, the citizens 
came out to meet and to salute them. When they 
arrived at the mountain on which the temple was 
situated, each one, even the king himself, if he were 
there, took his basket on his shoulder, and carried it 
to the court of the priests, the Levites singing, " I will 
magnify Thee, O Lord, &c. Psal. xxx." ' 

If there was so much joy at the gathering in of the 
fruits of the earth, then how great must be the joy 
when the grand harvest shall arrive, when all the 
sleeping dead will come forth, and be gathered into 
the great garner above ! What a joyful theme ! My 
soul longs to revel in the glory now before me. But 
the subject is overpowering to the mind. W^e must 
enter upon the grand scene before we can fully realize 
its glory and blessedness. 



XXXI. FORERUNNER. 

' Whither the forerunner is for us entered, even Jesus, made a higfe 
priest for ever after the order of Melchisedec' Heb. vi. 20. 

This is the only instance where this word occurs, 
though in the Septuagint it is found in Isa. xxviii. 4, 
where it signifies the first fruits of the fig-tree, or first 
ripe figs. The word prodromos does not merely sig- 
nify one that goes or runs before another, but also one 
who shows the way ; he who first does a particular 
thing ; also the first fruits. The application to Jesus 
is more extensive than might at first be supposed, 
A reference to the ancient custom of sending forerun- 
ners will very much illustrate the passage. See the 
beautiful allusions of Isaiah. 

' The voice of him that crieth. in the wilderness, 
" Prepare (even) ye the way of the Lord ; 
Make straight in the desert a highway for our God. 
Every valley shall be raised ; 
And every mountain and hill shall be lowered ; 
And the winding paths shall be made straight ; 
And the broken (rough) places level." ' 

The writer of the apocryphal book of Baruch, makes 
a fine use of this ancient practice. ' For God,' says 
he, ' hath appointed that every high hill^ and banks of 
long continuance, should be cast down^ and valleys 
filled up to make even the ground that Israel may go 
safely in the glory of God.' 
12 



134 TITLES OF CHRIST. 

That which ancient forerunners did in the natural 
world, John the Baptist was to do in the moral world. 
* The Jewish church was a desert country to which 
John the Baptist was sent (Matt. iii. 1 — 4), to 
announce the coming of the Messiah. It was at that 
time destitute of all religious cultivation, and of the 
spirit and practice of piety ; and John was sent to 
prepare the way of the Lord by preaching the doctrine 
of repentance. The desert is therefore to be consid- 
ered as a proper emblem of the rude state of the 
Jewish church, which was the true wilderness meant 
by the prophet, and in which John was to prepare 
the way of the promised Messiah.'=^ 

But in what sense is Jesus a forerunner? The 
connection in which the passage stands will, to some 
extent, inform us. The apostle had just introduced 
the immutability of God, the firmness of his promise, 
and the hope inspired by the gospel. He then illus- 
trates this hope by an anchor. He then carries the 
mind 'within the veil,' and points to Jesus, as our 
great Forerunner. The whole is striking and full of 
interest. We are then to follow Jesus, or else the 
name here given is without meaning ; for in ancient 
times the company always followed the forerunner. 

* 'Bishop Lowth on Isaiah xl. 3. vol. ii. pp. 252 — 254. A practice, 
similar to that above described, is recorded by the chaplain to Sir 
Thomas Roe, ambassador to the Mogul court in the reigns of James I. 
and Charles I. ; who sa}'s (p. 128.) that, making a progress with the 
ambassador and emperor, they came to a wilderness "where {by a very 
great company sent before us, to make those passages and places fit for us) 
a WAY WAS CUT OUT AND MADE EVEN, broad cnough for our convenient 
passage." See similar instance-s in Dr. Clarke's Travels, vol. viii. p. 
277. 8vo. Mr. Forbes's Oriental Memoirs, vol. ii. p. 450, and Mr, 
Ward's View of the History, &;c. of the Hindoos, vol. iii. p. 132.' 



FORERUNNER. 135 

The very word forerunner signifies an earnest of 
something to follow. How blissful the thought then 
that Jesus has passed through the tomb, and that in 
that blessed country where he is gone we shall all 
ultimately arrive ! The way is prepared, not merely 
made possible, but certain. For as the forerunner did 
not go till it was certain the monarch or his company 
would follow, so Jesus did not leave the earth for 
heaven, till it was made certain that the human race 
would ultimately follow him to an everlasting world 
of peace and joy. 



XXXII. FOUNDATION. 

For other foundation can no man lay than that iwS laid, which is Jesns 
Christ.' 1 Cor. iii. 11. 

This word occurs in the singular fifty-three times ; 
in the plural thirty-two ; but this passage is the only 
instance where it is directly applied to the Saviour of 
the world. There are, however, other terms evidently 
designed to convey the same meaning ; such as 'cor- 
ner stone,' 'precious stone,' 'head of the corner.' 
We need not dwell on a term where the meaning is 
so evident. It is sufficient to observe, that as no 
building can stand without a foundation, neither can 
Christianity without Jesus as its support. There are 
several particulars connected with this appellation 
which we will place before the reader in their proper 
order, and then make an application of the whole to 
the subject of our title. 

I. A foundation must be prepared. 

II. Every thing must be removed that stands in 
the way. 

III. It must be proportioned to the building. 

IV. It must be laid before the building can be 
erected. 

V. There cannot be more than one foundation. 

VI. A foundation is laid with an intention to raise 
a superstructure. 

All these particulars will be found to apply to 



FOUNDATION, ' 137 

Christ, and our object now will be to take a brief 
view of each. 

I. A foundation must be prepared. Many passages 
go to show that God had prepared Jesus for his 
work before he came. ' Therefore thus saith the 
Lord God, Behold, I lay in Zion for a foundation a 
stone, a tried stone, a precious corner stone, a sure 
foundation.'^ 'Behold my servant whom I uphold; 
mine elect in whom my soul delighteth ; I have put 
my Spirit upon him : he shall bring forth judgment to 
the Gentiles.'! 'Who verily was fore-ordained before 
the foundation of the world, but was manifest in these 
last times for you.'J 

II. Every thing must be removed that stands in the 
way. From the moment of the origin of sin, inti- 
mations were made of the coming of Jesus. The 
great and glorious day was revealed to patriarchs 
and prophets. Just before the entrance of the Sav- 
iour upon our earth, a forerunner came to prepare 
the way by preaching repentance to the Jewish 
church. Every thing then was in a rude state. The 
people were sunk in moral degradation. When Jesus 
appeared, Jehovah laid the foundation of that church 
which is to stand forever, surviving the revolutions 
of time and the ruins of empires. 

III. The foundation must be proportioned to the 
building. Two things are essential to a good founda- 
tion; the first is to hear^ the second is to endure. 
That Jesus is well qualified for both, is evident 
from the prediction of the prophet : ' His name shall 
be called Wonderful, Counsellor, The mighty God, 

* Isa. xxviii. 16. f lb. xlii. 1. % 1 Pet. i. 20. 

12^ 



138 TITLES OF CHRIST. 

The Everlasting Father, The Prince of Peace.'* 
Speaking to John, our Lord says, ' I am he that liveth 
and was dead : and behold, I am alive for evermore, 
Amen; and have the keys of hell and of death.'f 
' We may safely,' says one, ' venture the weight of 
our eternal all upon this rock ; it will stand forever, 
without giving way under the heaviest pressure, 
without being broken by the most violent shock. 
Let thousands, let millions, with all the mountainous 
weight of guilt upon them, build upon this foundation, 
and they shall never be moved,' That this founda- 
tion is able to endure, as well as to bear, is evident 
from the whole tenor of Scripture. ' Some,' says the 
Apostle, concerning the truth, 'have erred, saying 
that the resurrection is past already, and overthrow 
the faith of some. Nevertheless, the foundation of 
God standeth sure, having this seal, the Lord know- 
eth them that are his.' J ' He that believeth on him 
shall not be confounded.'^ ' Jesus Christ, the same 
3^esterday, to-day, and forever.'|| 'This stone can 
never moulder away. Parian marble, and even the 
flinty rocks, decay ; the firm foundations, the stately 
columns, the majestic buildings of Nineveh, Babylon, 
and Persepolis, and all the magnificent structures of 
antiqoity, though formed of the most durable stone, 
and promising immortality, are now shattered into 
ten thousand fragments, or lying in ruinous heaps. 
But here is a foundation ihat now stands as firm 
under Adam, Abel, and Abraham, as at the first mo- 
ment they ventured their dependence upon it.' 

IV. The foundation must be laid before the build- 

* Isa. ix. 6. t Rev. i. 18. :j: 2 Tim. ii. 19. 

§ 1 Pet. i. 6. II Heb. xiii. 8. 



FOUNDATION. 139 

ing can be erected. The foundation referred to in 
our motto was laid in the counsels of God ere time 
began ; before a single star twinkled in the heavens ; 
before the sun smiled upon our globe. The original 
design of the Almighty was to erect a spiritual tem- 
ple into which the human race should ultimately be 
gathered. Hence, we are told that, ' He hath chosen 
us in him before the foundation of the world, that we 
should be holy and without blame before him in 
love.'^ But this foundation may be said to be visibly 
laid in the incarnation, work, and death of the Son 
of God. During the conversation at the Last Supper, 
Jesus said to his disciples, ' Without me ye can do 
nothing.'! It proved to be as their Master predicted. 
They went forth in the power of his name, and sin, 
disease and death were subject to them. So mighty 
was this name in carrying forward the work which 
the Son of God had commenced, that the great 
Apostle exclaimed, when writing to the church at 
Philippi, ' I can do all things through Christ which 
strengtheneth me.'J 

V. There cannot be more than one foundation. 
' Other foundation can no man lay than that is laid, 
which is Jesus Christ.' ' But to us there is but one 
God, the Father, of whom are all things, and we in 
him ; and one Lord Jesus Christ, by whom are all 
things, and we by him.'§ 'This is the stone which 
was set at nought of you builders, which is become 
the head of the corner. Neither is there salvation in 
any other : for there is none other name under heaven 
given among men, whereby we must be saved. ^|| 

* Eph. i. 4. t John xv. 5. :{: Phil. iv. 13. 

§ 1 Cor. viii. 6, H Acts iv. 11, 12. ..^^ 



140 TITLES OF CHRIST. 

The Apostle lays a weighty injunction on us respect- 
ing building on this foundation. ' Now if any man 
build upon this foundation, gold, silver, precious 
stones, wood, hay, stubble; every man's work shall 
be made manifest : for the day shall declare it, be- 
cause it shall be revealed by fire ; and the fire shall 
try every man's work, of what sort it is. If any 
man's work abide which he hath built thereupon, he 
shall receive a reward. If any man's work shall be 
burned, he shall suffer loss : but he himself shall be 
saved ; yet so as by fire.'=^ It ought to be borne in 
mind that the same fire which destroys ' the wood, 
hay, stubble,' saves the man himself The idea is 
well presented by the Psalmist : ' Thou wast a God 
that forgavest them, though thou tookest vengeance 
of their inventions.'! 

Jesus then being the only foundation, we are not to 
depend on our works for salvation. If we do, we are 
laying another foundation, and rejecting Christ : ' for 
we are not redeemed with corruptible things,' 'but 
with the precious blood of Christ,' ' that our faith and 
hope might be in God.' ' By the works of the law no 
flesh shall be justified.' It is further evident that we 
are not to make a foundation of our faith, for ' if we 
believe not, yet he abideth faithful ; he cannot deny 
himself We are not to look to our desires, prayers, 
alms, sufferings, or performances for salvation, but to 
Christ the Lord, ' for to this end he hath died, and 
rose, and revived, that he might be Lord both of the 
dead and living.'f 

VI. A foundation is laid with an intention to raise 

* 1 Gor. ui. 12—15. f Psa. xcix. 8. t Rom. xiv. 9. 



FOUNDATION. 141 

a superstructure. It was in this light the Apostle 
viewed the Saviour: 'Thou hast put all things in 
subjection under his feet. For in that he put all in 
subjection under him, he left nothing that is not put 
under him. But now we see not yet all things put 
under him ; but we see Jesus, who was made a little 
lower than the angels for the suffering of death, 
crowned with glory and honor ; that he by the grace 
of God should taste death for every man.'^ That 
is, he saw the foundation of human redemption laid, 
and from that he looked forward to the completion of 
the work. Jehovah, as has already been noticed, has 
laid the foundation ; consequently the great spiritual 
building will be completed by him. If it remained 
for man, there might be some uncertainty respecting 
the result. The work has not been retarded by all 
the storms and vicissitudes of the present world. All 
the attacks of insidious enemies, all the attempts of 
infidels, all the virulence of wicked men, have been 
unable to shake this everlasting foundation. Error, 
bigotry, hypocrisy, ignorance and persecution have 
all united their influence against the spiritual temple 
of God, but all in vain ! The building rises higher 
and higher in the midst of all opposition. It will be 
completed. The cost has been counted. If neces- 
sary, Jehovah can call the universe to his aid. No 
sect dares to deny that the foundation is laid. Why 
then insinuate doubts respecting the completion of the 
work? Let all then place confidence in God, and 
ultimately, ' he will bring forth the head-stone thereof 
with shoutings, crying, Grace, grace unto it.' 

*Heb. ii. 8, 9. 



XXXIII. FRIEND OF SINNERS. 

' The Son of man came eating and drinking, and they say, Behold a 
man gluttonous, and a wine bibber, a Friend of publicans and sin- 
ners.' Matt. xi. 19. 

This title is found only in this instance, and in the 
parallel place, Luke vii. 34. It was given to him in 
proud contempt by the Pharisees. Our Lord seems 
to be drawing a contrast here between himself and 
John the Baptist. The former was faulted for his 
rigid and abstemious manner of life. The latter was 
equally careful in his manner of life, but associated 
more freely with men ; particularly with that class 
called sinners, but whose morals were probably far 
better than those who thus styled them. But the wis- 
dom of this world, ever true to itself, found fault with 
goodness and purity. It looks on everything purer 
than itself with suspicion and distrust. ' Unto the 
pure all things are pure; but unto them that are 
defiled and imbelieving is nothing pure; but even 
their mind and conscience is defiled.'^ 

It appears that the term friend has different signifi- 
cations in the Scriptures. 1. One whom we love and 
esteem above others, to whom we impart our minds 
more familiarly than to others. Jonathan and David 
were a remarkable instance of this kind of friendship. 
2. A favorite of a prince. 3. Jesus calls his apostles 

* Tit. i. 15. 



FRIEND OF SINNERS. 143 

friends at the Last Supper. 'Henceforth I call you 
not servants, ^ -^ bat I have called you friends,' John. 
XV. 15. He considers those who obey him as his 
friends. 'Ye are my friends if ye do whatsoever I 
command you,' lb. 14. 4. It is sometimes used as a 
mere appellative, and applied either to friend or foe; 
as the man who had not on the wedding garment is 
thus styled, Matt. xxi. 12 ; and Judas is thus called 
even at the very moment of the betrayal of his Master, 
lb. xxvi, 50. 5. This word is used in a very inter- 
esting manner in reference to Abraham. He is thus 
highly distinguished in three several instances, 2 
Chron. xx. 7. Isa. xli. 8. James ii. 23. This term is 
B,pplied to him because of his faith and obedience, and 
because God conversed with him, and revealed to him 
his secrets. 

This title presents a vast subject, and hence, owing 
to the limits to which we design to confine our re- 
marks, we must take but a slight view of one of the 
loveliest traits in the character of the Son of God. 
His wisdom and his power seemed to merge into 
benevolence. His friendship was not of that kind 
which looks for great favors in return; for he 
befriended those who had nothing to impart but 
gratitude. This, it is true, to a generous mind, is 
more grateful than all the riches of earth. 

Three views only will be taken of this subject. 

I. The friendship of Jesus to his disciples. 

n. To mourners. 

III. To his enemies. 

I. Friendship to the disciples. This was expressed 
and manifested in every possible form, particularly at 
the Last Supper. 'Let not your heart be troubled; 



144 TITLES OF CHRIST. 

ye believe in God ; believe also in me.' ' I will no! 
leave you comfortless ; I will come to you.' ^ Peace I 
leave with you ; my peace I give unto you ; not as 
the world giveth, give I unto you.' 'These things 
have I spoken unto you, that my joy might remain 
in you, and that your joy might be full.' These are 
but specimens of the friendly spirit of Jesus. It was 
exhibited in all his intercourse with his disciples. 
Notwithstanding all their waywardness and preju- 
dices, their Master's love never grew cold toward 
them. Many times, as the immense sacrifices they 
were to make presented themselves, they would shrink 
from the labor assigned them. At a certain time^ 
* many of his disciples went back and walked no more 
with him.' Turning to ' the twelve, he said. Will 
ye also go away 7 Then Simon Peter answered him^ 
To whom shall we go? Thou hast the words of eter- 
nal life.' A noble declaration ! Although the apostles 
'forsook him, and fled,' yet we find the love of Jesus 
still strikingly manifested, especially after his resur- 
rection, a remarkable instance of which occurred on 
the shores of Tiberias. But we need not cite instan- 
ces to illustrate the friendship of Jesus to the ' little 
flock.' The reader will readily call to mind various 
scenes illustrative of this point. 

II. Friendship of Jesus to mourners. If there be 
any one class in society that needs more tender treat- 
ment than others, mourners certainly constitute that 
class. Grief renders the mind peculiarly susceptible^ 
and at first unnerves and unfits us for the duties and 
conflicts of life. When we look upon the lifeless 
features of our departed friends, and follow their 
mortal remains to the grave, and see them slowly and 



FRIEND OF SINNERS. 145 

silently deposited there, when we take the last fare- 
well look, and with hurried footstep retire in deep 
anguish from the scene, we need the warm and 
thrilling consolations of friendship. At such times 
Jesus was always near. He was not to be found at 
the banquet — amidst the smiles of prosperity. He 
sought not the empty and vain pleasures of the gay 
and thoughtless. It was not at the tables of the rich 
that he was seen. No : he came to ' preach the gospel 
to the poor,' All reformers before him had sought 
the influence of the rich and prosperous; but the 
Friend of sinners went to the cottage of the poor, and 
there strengthened and consoled them amid the trials 
of life. But we must not dwell here. We will pre- 
sent a single instance illustrative of his friendship to 
the mourner, and that, too, one of the most affecting 
that presented itself during his pilgrimage of sorrow 
and affliction on earth. I allude to the funeral of the 
Youth of Nain. Death is always solemn, but pecu- 
liarly so when under such circumstances as there 
described. It was a young man; an only son; his 
fnother, a widow. But Jesus was on his way in the 
divine employment of doing good. The world was 
too busily engaged to notice this afiiictive scene. A 
few friends had met to mingle their sympathies : for 
few of our race are so obscure and forlorn, as not to 
have some one into whose heart they can breathe 
the tale of sorrow and find consolation. How pre- 
cious is friendship ! What would all the pleasures 
of earth be without others to share them with us ! 
How painful would be our trials, if we had to bear 
them alone ! God be praised for the sympathies of 
our nature I 

13 



146 TITLES OF CHRIST. 

'It is the lonely stranger's friend, 

"Who drinks the bitter cup of grief; 
Whose secret sighs to heaven ascend, 
And find in (ears a sweet relief.' 

This scene met the eye of the Redeemer. ' When 
the Lord saw her, he had compassion on her, and 
said uyto her, " Weep not." ' Precious words ! Like 
balm to the wounded spirit; hke a star breaking 
forth midst the loneliness of night; hke rivers of 
water in a dry place; like fruit in a desert. How 
lovely does the Saviour appear in every trait of his 
character, but especially in his manifestations of pity 
and compassion. ' He came and touched the bier : 
and they that bore him stood still ;' as though con- 
scious of the greatness of the being who stood before 
them. The Redeemer speaks: 'Young man, I say 
unto thee, Arise.' The departed spirit obeyed the 
summons. The cold clay was again animated. ' He 
that was dead sat up and began to speak. And he 
delivered him to his mother ! ' Happy moment ! 
What a change from the deepest affliction __ to the 
highest raptures! The widow's heart was made to 
sing for joy I 

HL Friendship of Jesus to his enemies. Here the 
love of Jesus rose to the highest point. Remarkable 
instances of friendship had been shown to the world. 
There had been those who were willing to die for 
country; — some few had died for friends. Indeed, 
this is the greatest height to which human love has 
ever been manifested. 'Greater love hath no man 
than this, that he lay down his life for his friends.^ 
But we must go far beyond this to find the love of 
Jesus. ' God coiiimendeth his love toward us, in that 



FRIEND OF SINNERS. 147 

while we were yet sinners, Christ died for us.'^ We 
may point to the hero who puts on his armor, and 
momits his war-horse, and rushes into battle, and 
bleeds and dies for his country, but this is not the 
love of the Redeemer. We may look to the mother 
who, to save her child, will throw herself into the 
foaming wave, or amidst the devouring flame, but this 
is not the love of Jesus. We must find some one who 
has suffered and died for his enemies, and when we 
seek for such an one, we must go to Calvary, and 
there we shall find a bleeding Saviour! who in the 
expiring agonies of death could exclaim, ' Father, 
forgive them, for they know not what they do.' 

Such was the friendship of Jesus- Well is he 
entitled to the appellative. Friend of sinners. The 
sinner never had such a friend before. Society has 
long been employed in the erection of dungeons, 
and in inventions of torture for the sinner ; but Jesus 
came to show that mercy and judgment could be 
mingled ; that there was room for compassion to the 
sinner, even to the vilest of our race. He taught that 
the way to remove sin was by manifestations of love 
and forgiveness, not by awful and terrific exhibitions 
of cruelty and wrath. 

It becomes us then to be guided by his precepts, 
and to imitate his example, especially in his love for 
sinners. We ought to remember that none need pity 
so much as those who have no pity for themselves. 
The world must ultimately be redeemed by love, and 
there is power enough in the love of Jesus to reach 
the most obdurate heart, to cleanse the vilest sinner 
in existence. After a lapse of eighteen centuries, this 

* Rom. V. 8. 



148 TITLES OF CHRIST. 

principle or trait in the character of Jesns is begir?- 
ning to be understood. It begins now to be appUed 
practically, and its effects are glorious. We design 
to present a single instance, illustrative of its mighty 
effects on the hearts of the vile, given to us by one 
who has been on the spot and witnessed them. 

'At Berlin,' says Rev. C. E. Stowe, 'I visited an es- 
tablishment for the reformation of youthful offenders.' 
' The children,' he says, ' received into this institution 
are often of the very worst and most hopeless charac- 
ter. Not only are their minds most thoroughly de- 
praved, but their very senses and bodily organization 
seem to partake in the viciousness and degradation 
of their hearts.' ' An ordinary man,' he adds, ' might 
suppose that the task of restoring such poor creatures 
to decency and good morals was entirely hopeless.' 
But not so; the superintendent 'took hold with the 
firm hope that the moral power of the word of God 
was competent to such a task.' ' On one occasion,' 
we are informed, ' when every other means seemed 
to fail, he collected the children together, and read 
to them, in the words of the New Testament, the 
simple narrative of the sufferings and death of Christ, 
with some remarks on the design and object of his 
mission into this world. The effect was wonderful. 
They burst into tears of contrition, and during the 
whole of that term, from June till October, the influ- 
ence of this scene was visible in all their conduct. 
The idea that takes so strong a hold when the cha- 
racter of Christ is exhibited to such poor creatures, is, 
that they are objects of affection ; miserable, wicked, 
despised as they are, yet Christ, the Son of God, loved 
them, and loved them enough to suffer and to die foi 



FRIEND OF SINNERS. 149 

them — and still loves them. The thought that they 
can yet be loved^ melts the heart, and gives them hope, 
and is a strong incentive to reformation.'^ 

' One there is, above all others, 

Well deserves the name of Friend ; 
His is love beyond a brother's, 
Costly, free, and knows no end : 
They who once his kindness prove, 
Find it everlasting love. 

Which, of all our friends, to save us, 

Could, or would have shed his blood ? 
But our Jesus died to have us 
Reconciled in him to God : 
This is boundless love indeed ! 
Jesus is a Friend in need. 

When he lived on earth ill-treated, 
Friend of sinners was his name ; 
Now, above all glory seated, 
He rejoices in the same : 

Still he calls them brethren, friends, 
And to all their M'^ants attends. 

0, for grace, our hearts to soften ! 

Teach us, Lord, like him to love : 
We, alas, forget too often 
What a Friend we have above : 

But when home our souls are brought, 
We will love thee as we ought.' 

Newton. 

* Report on Elementary Public Instruction in Europe, made to 
the thirty-sixth General Assembly of the State of Ohio, Dec. 19, 1837. 
Reprinted by order of the House of Representatives of the Legislature 
of Massachusetts, March 29, 1838. P. 23. 

13=^ 



XXXIV. GOVERNOR. 

* And thou Bethlehem, in the land of Judah, art not the least among 
the princes of Judah ; for out of thee shall come a Governor that 
shall rule my people Israel.' Matt. ii. 6. 

This title, though occurring twenty-six times in the 
singular, and twelve times in the plural, is only in 
this instance applied to the Saviour. It is a quotation 
from the prophecy of Micah, (ch. v. 2.) The evange- 
list seems to use great care in speaking of ' Bethlehem 
in the land of Judah.' His object was to distinguish 
it from Bethlehem in the tribe of Zebulon, Josh. xix» 
15. The word ' rule ' is rendered ' feed ' in the mar- 
gin. In ancient times, there was not much difference, 
as rulers were often employed in feeding the flocks. 
' Among the Greeks, kings are called by Homer ^"wk 
noifisvsg^ shepherds of the people. This appellation 
probably originated from the pastoral employment, 
which kings and patriarchs did not blush to exercise 
in the times of primitive simplicity; and it might 
particularly refer to the case of David, the great type 
of Christ, who was a keeper of his father's sheep, 
before he was raised to the throne of Israel. As the 
government of a good king was similar to the care a 
good shepherd has of his flock, hence noi/tirjv signified 
both shepherd and king ; and noi^aivco^ to feed and to 
rule, among the ancient Greeks.' 

It is worthy of remark that Jesus was born in the 
vevy place and at the very time predicted. It appears 



GOVERNOR. 151 

that as the period approached for the appearance of 
the Son of God, there was a general expectation 
of such a personage. The words of Suetonius and 
Tacitus, two Roman historians, are very remarkahle.^ 
It seems that Herod imbibed the prevaihng opinion, 
insomuch that he was alarmed for the safety of his 
throne. Moved by personal interest, he 'gathered 
all the chief priests and scribes of the people together, 
and demanded where Christ should be born.' They 
cited to him the words of the prophet, which we have 
taken for our motto as presented by the Evangelist. 
Not content with this, he ' privily calls in the wise 
men,' and inquires ' what time the star appeared.' 
'And he sent them to Bethlehem, and said, Go, 
and search diligently for the young child ; and when 
ye have found him, bring me word again, that I may 
come and worship him also.' What consummate 
hypocrisy ! Under religious pretensions, he wished 
to know where the child was that he might destroy 
him. His character and reign fully justify the 
remark. From this time, he sought the life of the 
child Jesus. But Providence, ever watchful for those 
who are designed to be blessings to our race, ' warned 
the wise men that they should not return to Herod, 
and they departed into their own country another 
way.' ' Then Herod, when he saw that he was 
mocked of the wise men, was exceeding wroth, and 
sent forth and slew all the children that were in 
Bethlehem, and in all the coasts thereof, from two 
years old and under, according to the time which he 
had diligently inquired of the wise men.' What is 

* See title Messiah. 



152 TITLES OF CHRIST. 

there that ambition when unguided by benevolence 
will not do !=^ 

But Jesus is born j prophecy has been fulfilled ; his 
empire has commenced, and he will reign over all the 
nations of the earth. ' Why do the heathen rage, and 
the people imagine a vain thing? The kings of the 
earth set themselves, and the rulers take counsel 
together, against the Lord, and against his Anointed, 
saying. Let us break their bands asunder, and cast 
away their cords from us. He that sitteth in the 
heavens shall laugh; the Lord shall have them in 
derision. Then shall he speak unto them in his 
wrath, and vex them in his sore displeasure. Yet 
have I set my King upon my holy hill of Zion. I 
will declare the decree : the Lord hath said unto me, 
Thou art my Son; this day have I begotten thee. 
Ask of me, and I shall give thee the heathen for thine 
inheritance, and the uttermost parts of the earth for 
thy possession.'! 

* Josephus thus sums up the character of Herod : ' He was a man 
universally cruel, and of an ungovernable anger; and though he 
trampled justice under foot, he was ever the favorite of fortune. From 
a private station, he rose to the throne. Beset on every side with a 
thousand dangers, he escaped them all ; and prolonged his life to the 
full boundary of old age. They who considered what befell him in 
the bosom of his own family, pronounced him a man most miserable ; 
but to himself he ever seemed most prosperous, for, of all his enemies, 
there was not one whom he did not overcome.' 

t Psa. ii. 1—8. 



XXXV. HEAD. 

But I would have you know that the head of every man is Christ • 
and the head of the woman is the man, and the head of Christ is 
God.' 1 Cor. xi. 3. 

We are here presented with a very interesting pas- 
sage, the design of which appears to be to show the 
relation in which Christ stands to man; the pre-emi- 
nence of sex, and the connection existing between 
Jesus and God. Christ is considered as the head in a 
variety of senses. 

I. Head of man. 

II. Head of the church. 

III. Head of the corner. 

IV. Head of all principality and power. 

From such phrases, we may well infer a fullness 
and sufficiency in the Saviour. ' For in him dwelleth 
all the fullness of the Godhead bodily. And ye are 
complete in him, which is at the head of all princi- 
pality and power.'^ 

I. Head of man. Adam stands at the head of the 
intellectual and moral creation ; Jesus at the head of 
the spiritual creation. The metaphor is finely car- 
ried out by the Apostle in his epistle to the church at 
Ephesus : ' But speaking the truth in love, may grow 
up into him in all things, which is the head, even 
Christ: from whom the whole body fitly joined 

* Col. ii. 9, 10. 



154 TITLES OF CHRIST. 

togethei and compacted by that which every joint 
suppliethj according to the effectual working in the 
measure of every part, maketh increase of the body 
unto the edifying of itself in love.'^ Let us look at 
this in its bearing upon our future destiny. It is well 
known that when any member of the body suffers, 
not only the head, but every member suffers with it. 
'Saul of Tarsus went forth '•'• breathing out threaten- 
ings and slaughter against the disciples of the Lord."f 
It was immediately felt by their Head in heaven, who 
accused the young zealot of persecuting Him. Let 
"a cup of cold water" be given — let the smallest act 
of kindness be done to the least of Christ's little ones, 
— he receives it as done to himself.' It would seem, 
therefore, that if any one member of the human 
family is rendered miserable forever, it will affect 
Jesus and the whole humanity. So that the doctrine 
of endless misery would involve the misery of the 
Redeemer and the whole human race. It may be 
repUed, that this is the reasoning of an opponent, and 
that a believer in the doctrine alluded to is not 
accountable for all that may be drawn from his 
premises. Let it be shown then wherein such rea- 
soning is unwarranted by the word of God. If the 
metaphor will not bear all this, let its limits be fixed, 
that we may no longer go beyond the truth. That 
there is a sympathy between man and man, and 
between Jesus and the human race, is evident from 
many parts of Revelation. Angels are also repre- 
sented as taking an interest in the destiny of man- 
kind, and even the fulness of their joys seems in some 

* Eph. W. 15, 16. t Acts ix. 1. 



HEAD. 155 

measure to depend on the return of sinners to God : 
* There is joy in the presence of the angels of God 
over one sinner that repenteth.''* But we dare not, 
for want of time, and the immensity of such a theme, 
pursue the thoughts that crowd upon us. Our hmits 
are marked out and cannot be exceeded. 

II. Head of the Church. It would appear from 
several expressions in the epistles that the church is 
considered as the body of Christ : ' And he is the head 
of the body, the church ;'f 'And hath put all things 
under his feet, and gave him to be the head over all 
things to the church, which is his body, the fullness 
of him that filleth all in all.'J From him the church 
receives light, life and intelligence. The church has 
no other ruler or head than Jesus Christ. His 
authority there is paramount to all other authority in 
creation. There he stands as supreme, and ever will 
stand till the consummation of all things, when 
'God shall be all in all.' Christ 'loved the church, 
and gave himself for it; that he might sanctify and 
cleanse it with the washing of water by the word, 
that he might present it to himself a glorious church, 
not having spot or wrinkle, or any such thing : but 
that it should be holy and without blemish. '<§> In 
connection with the phrase 'head of the church,' 
Christ is called the ' Saviour of the body,' which evi- 
dently means that he is the Saviour of the church. 

* Luke XV. 10. To those who would see this thought finely illus- 
trated and eloquently enforced from this passage, the writer would 
recommend the reading of a Discourse entitled, ' Sympathy for Man 
in Distant Places of Creation,' by Thomas Chalmers, D. D., p. 96 ; 
Phil., 1830. 

t Col. i. 18. Eph. V. 23. | Eph. i. 22, 23. § Eph. v. 25—27. 



156 TITLES OF CHRIST. 

The Apostle presents the sacred connection existing 
between Christ and the church by the marriage insti* 
tution, Ephes. v. 32. There is, however, in all com- 
parisons designed to show the connection between 
Christ and the human race, certain limits beyond 
which we cannot go with propriety. The marriage 
institution ends with death, but the connection be- 
tween Christ and his church remains the same through 
all time, for Jesus hath conquered death. Glorious 
and transporting thought ! Death may sever the 
earthly ties formed by man ; but he cannot break up 
the connection existing between Jesus and his church. 
We may, therefore, look forward with confidence to 
the day when the Saviour and all his church shall 
meet in heaven, to the glory of God. 

III. Head of the corner. This occurs in a quota- 
tion of our Lord from the prophets. ' Did ye never 
read in the Scriptures,' said he to the Pharisees, 
that ' the stone which the builders rejected, the same 
is become the head of the corner ?'=^ Various are the 
emblems employed by the Saviour, and the sacred 
writers, to represent the connection existing between 
him and the human race. Here is presented a meta- 
phor - taken from Architecture. Mankind are the 
building; Christ is the corner stone. All rest on 
him, and though rejected by the wisdom of this world, 
lie has been placed at ' the head of the corner,' by the 
Great Builder of the universe ; and there he will stand 
till the building is completed, and when finished, all 
will cry, Grace, grace unto it.f 

IV. Head of all principality and power. This 

* Matt. xxi. 42. f See title Foundation. 



HEAD. 157 

idea is finely presented by the Apostle in several 
instances. He is 'far above all principality, and 
power, and might, and dominion, and every name 
that is named, not only in this world, but also in that 
which is to come.'=^= ' For by him were all things 
created, that are in heaven, and that are in earth, 
visible and invisible, whether they be thrones, or 
dominions, or principalities, or powers: all things 
were created by him, and for him : and he is before 
all things, and by him all things consist.'! Every 
attempt seems to be made by the inspired penmen to 
present the Saviour before the mind in the most ele- 
vated manner. In their view he stands above, far 
above, all the potentates of earth, in power and autho- 
rity. His power is far beyond that of any earthly 
monarch. He is 'King of Kings and Lord of Lords.' 
The power of all earthly rulers is limited, but Jesus 
has ' all power in heaven and in earth.' Why is Jesus 
placed so high by the Father? This question admits 
of an easy reply. ' Him hath God exalted with his 
right hand to be a Prince and a Saviour, for to give 
repentance to Israel, and forgiveness of sins. 'J We 
see then for what end God clothed Jesus with power. 
This is presented again by the Apostle : ' Wherefore 
God also hath highly exalted him, and given him a 
name which is above every name : that at the name 
of Jesus every knee should bow, of things in heaven, 
and things in earth, and things under the earth; and 
that every tongue should confess that Jesus Christ is 
Lord, to the glory of God the Father. '*§> If Jesus does 



* Eph. i. 21. 


t Col. i. 16, 17. 


X Acts V. 31. 


§ Phil. ii. 9—11. 


14 





158 TITLES OF CHRIST. 

not ultimately save the world, his exalted state will 
seem to answer no valuable end. But we need not 
fear ; the work has commenced and will be carried 
forward. Earth and hell may oppose, but all will be 
in vain. All will ultimately be finished, to the glory 
of God. We should, therefore, rejoice that God has 
placed his Son as 'the head of the corner.' The 
Head of the Church being safe and in glory, the body, 
in all its fullness and entireness, must follow. The 
human family will be gathered into heaven, and Jesus 
their head will be united to them forever. ' Glory be 
to God in the highest.' Amen and Amen. 



XXXVI. HEIR. 

* God, who at sundry times and in divers manners spake in time pasl 
unto the fathers by the prophets, hath in these last days spoken 
unto us by his Son, whom he hath appointed heir of all things, by 
whom also he made the worlds.' Heb. i. 1, 2. 

* We can scarcely conceive,' says Dr. Clarke, ' any 
thing more dignified than the opening of this epistle : 
the sentiments are exceedingly elevated, and the 
language harmony itself. The infinite God is at 
once produced to view, not in any of those attributes 
which are essential to the Divine nature ; but in the 
manifestations of his love to the world, by giving a 
revelation of his will relative to the salvation of man- 
kind; and thus preparing the way, through a long 
train of years, for the introduction of that most glori- 
ous Being, his own Son. This Son, in the fullness 
of time, was manifested in the flesh, that he might 
complete all vision and prophecy, supply all that was 
wanting to perfect the great scheme of revelation, for 
the instruction of the world ; and then die to put away 
sin, by the sacrifice of himself.' 

Jesus is thus styled in one more instance, and that 
in a parable. Matt. xxi. 33. 

Frequent allusion is made in the sacred writings to 
the vast inheritance of this heir. Ages before his 
birth, the Father said to him, ' Ask of me and I will 
give thee the heathen for thine inheritance, and the 



160 TITLES OF CHRIST. 

Uttermost parts of the earth for thy possession.'^ 
Long had this heir been promised. Age after age 
wore slowly awa}^ Patriarchs and prophets looked 
forward with the eye of faith to the glorions period. 
At length, a messenge.r appeared fresh from the throne 
of God, announcing the birth of the heir. He appear- 
ed, and ' took not on him the nature of angels, but 
the seed of Abraham.' And he commenced his great 
work of gathering np his vast inheritance. And the 
husbandmen to whom the vineyard had been let, 
said, ' This is the heir ; come, let ns kill him, and let 
us seize on his inheritance. And they caught him, 
and they cast him out of the vineyard, and slew him.' 
Such was the fate of God's heir. But the same power 
that sent him raised him from the dead. Ultimately, 
he will succeed in bringing home to the Great Father 
all his vast possessions, and when all are brought in, 
he will say, Here am I and the whole inheritance 
which thou didst give unto me. Receive, O Father, 
thy children, purified from all sin, and redeemed from 
all iniquity. ' Look, my Father, through the wide 
extended universe, for thou beholdest all thy works 
in every situation with the utmost ease, see, there is 
not one rebellious creature to be found ! Where sin 
once reigned and abounded, grace now reigns and 
abounds much more. All confusion and disorder are 
destroyed ; the whole creation exhibits one great scene 
of peace, harmony, and divine order.' 

But it is said ' that we are heirs of God, and joint- 
heirs with Christ.'-|- The same cheering sentiment is 

* Psa. ii. 8. t Rom. viii. 17. 



HEIR. 161 

expressed in the Apostle's letter to the church at 
Galatia : ' And because ye are sons, God hath sent 
forth the Spirit of his Son into your hearts, crying, 
Abba, Father. Wherefore thou art no more a ser- 
vant, but a son ; and if a son, then an heir of God 
through Christ.'^ The same glorious and all-absorb- 
ing truth is again presented in the epistle to the church 
at Corinth : ' Therefore let no man glory in men : for 
all things are yours; whether Paul, or ApoUos, or 
Cephas, or the world, or life, or death, or things pre- 
sent, or things to come; all are yours; and ye are 
Christ's : and Christ is God's.'f 

A greater truth was never presented to the human 
mind than is contained in these passages. From 
them, we may gather some idea of our immense pos- 
sessions. Not only heirs of God, but joint heirs with 
Christ ! Speaking of believers, a writer breaks forth 
in the following eloquent strain : — ' They are heirs of 
God, they do inherit God himself Their Father is 
their portion ; man leaves his heirs what he has, God 
gives his heirs what he is. He which gives them the 
inheritance is the inheritance itself, which he gives 
them, by being not only heir to him, but heirs of him; 
they have an interest in all his attributes. His wis- 
dom is theirs to guide and direct them. His power 
is theirs to sustain and preserve them; theirs to 
relieve and succor them ! O happy and blessed privi- 
lege of God's adopted ones ! They are not only heirs 
of heaven, but heirs of God himself! They have him 
for their portion and exceeding great reward. They 
are heirs with Christ; as Christ is God's heir, so are 

♦ Gal. iv. 6, 7. f 1 Cor. ill. 21—23. 

14* 



162 TITLES OT CHRIST. 

they heirs with Christ. Christ is God's heir hy 
nature, as he is the Son of God by nature ; whatever 
is God's is his, and they are heirs with Christ. They 
are members of him, and shall be heirs with him, 
1 Cor. iii. ult. All is yours, and ye are Christ's, Eph. 
i. 11. In him we have obtained an inheritance; we 
are the heirs in his right. O blessed Jesus ! How 
endearing are our obligations to thee ! All that we 
have is from thee, by thee, and in thee ! We are 
chosen in thee, justified by thee, sanctified through, 
thee, and shall be glorified with thee.'^ How glori- 
ous ! A joint heir with the great Redeemer ! A part 
of his inheritance, and yet an heir with him !f How 
mysterious, and yet how plain is the great plan of 
redemption ! ' He that spared not his own Son, but 
delivered him up for us all, how shall he not with 
him also freely give us all things ? 'J As we proceed 
in our labor, glory on glory beams upon the soul. 
A writer remarks, that 'this heirship is the most 
extraordinary of all: it is not an heirship of any 
tangible possession^ either in heaven or earth ; it is not 
to possess a part^ or even the whole^ of either : it is to 
possess Him who made all things — not God's works ^ 
but God himself: heirs of GOD through Christ.' 

How happy is the lot of the believer ! He may not 
only claim God as his Father, but he may even call 
himself his heir. He may look to Jesus and claim 
heirship even with him ! What vast, what boundless 

* Expository Notes upon the New Testament. By "William Bur- 
KiTT, M. A. New Haven, 1794. 

f All having our share in this glorious inheritance, though Jesus, 
as the eldest brother, hath a double portion. — Whitby. 

% Rom. viii. 32 



HEIR. 163 

possessions lie before him. The 'heir of all things' 
has gone home. He has entered upon the enjoyment 
of the blessings that flow from his Father's throne. 
We are his inheritance, and must follow. And we 
may even now by faith enter upon our great posses- 
sions. Finally, we shall be with him, and he with 
us, for God has promised us the ' inheritance which is 
incorruptible, undefiled, and that fadeth not away, 
reserved in heaven for us.' 



I 



XXXVII. HIDING-PLACE. 

' And a man shall be as an hiding-place from the wind, and a covert 
from the tempest ; as rivers of water in a dry place ; as the 
shadow of a great rock in a weary land.' Isa. xxxii. 2. 

This phrase presents itself in three other instances, 
and is applied to the Supreme Being twice, and to 
signify a place where the wicked had secured them- 
selves. Psa. xxxii. 7. cxix, 114. Isa. xxviii. 17. 

A more beautiful assemblage of ideas was never pre- 
sented to the mind. We hardly know where to begin, 
or where to end; but we shall pursue our regular 
plan of considering one appellative at once. We need 
not stop for definitions. We will make a single 
remark in reference to the application of the word to 
Jehovah. ' Thou art my hiding-place,' says the 
Psalmist, xxxii. 7. How pleasing to contemplate 
God in this light. The same idea is expressed in 
another form : ' God is our refuge and strength, a very 
present help in trouble. Therefore will not we fear, 
though the earth be removed, and though the moun- 
tains be carried into the midst of the sea.'^ In all 
the trials of life we may go to our Father in heaven, 
and he will save us, and 'compass us about with 
songs of deliverance.' David often experienced this 
in his eventful life. He was delivered from 'the 
lowest hell.' Often did he express his confidence in 

♦ Psa. xlvi. 1, 2. 



HIDING-PLACE. 165 

God, and flee to him as to an hiding-place from the 
storms of trouble. There is the same hiding-place for 
us all. There is one Being who will never change, 
who will never forsake us ; for, we are told, ' The 
Lord will not cast us off forever.'^ In trouble, we 
may go to his promises and find security. But we 
must turn from the Father to the Son, as he is the per- 
sonage alluded to in the passage under consideration. 

In what sense then is Jesus an hiding-place ? 

He is an hiding-place for the mourner. See how 
many came to him in affliction when he was on earth. 
The leper came to be cleansed, the lame to be made 
whole, the deaf to hear, the blind to see, the bereaved 
to be comforted. Never was there so much disease 
and affliction presented before one individual since the 
world began. Yet all were cured. Jesus was an 
hiding-place for every one. He gave out an invita- 
tion broad enough to cover every case of affliction on 
earth. ' Come unto me, all ye that labor, and are 
heavy laden, and I will give you rest. Take my 
yoke upon you, and learn of me : for I am meek and 
lowly in heart; and ye shall find rest unto your souls. 
For my yoke is easy, and my burden is light. 'f The 
widow of Nain, the sisters of Lazarus, and Jairus, all 
found Jesus to be an hiding-place. And even the 
weary sinner came, laden with guilt and wo, and 
found security in Jesus, not as one who would appro- 
bate his iniquity, but who came with power to cleanse 
and sanctify. His language was that' of peace and 
comfort. Hear him in a certain case. An adulteress 
was brought before him by those who seemed eager 



* Lam. iii. 31. f Matt. xi. 28—30. 



L 



166 TITLES OF CHRIST. 

to condemn her at once. 'Woman,' said he, 'where 
are those thine accusers? hath no man condemned 
thee? She said, No man, Lord. And Jesus said 
unto her. Neither do I condemn thee : go, and sin no 
more.'^ But we need not muhiply instances. They 
he every where upon the eventful page of the history 
of the hfe of Jesus. All may go to him and find rest. 
There is room enough in this hiding-place for every 
sinner, and for all the afiiicted on earth. Blessed be 
God for this hiding-place. We will go to it. Are 
any afflicted 1 Look to Jesus. Behold him perse- 
cuted even unto death. Are any tempted 7 Fly to 
Jesus. ' He was tempted in all points as we are, yet 
without sin.' Are any poor? Look to Jesus. Though 
possessing ' all power in heaven and earth,' yet ' he 
had not where to lay his head.' Are any dying? Go 
to Jesus, and find an hiding-place. He came to show 
man how to live and how to die. Indeed, man can 
be in no situation where he will not find Jesus to be an 
hiding-place for him. We must look away from our- 
selves unto him, and we shall find that peace and 
security which the world cannot bestow nor take 
away. 

' When dread misfortune's tempests rise, 
And roar through all the darkened skies, 
Where shall the trembling pilgrim gain 
A shelter from the wind and rain ? 
Within the covert of thy grace, 
O Lord, there is a hiding-place, 
Where, unconcerned, we hear the sound, 
Though storm and tempest rage around.' 

* John viii. 1 — 11. 



XXXVIII. HIGH PRIEST. 

* Wherefore, holy brethren, partakers of the heavenly calling, consider 
the Apostle and High Priest of our profession, Christ Jesus.' 

Heb. iii. I. 

We come now to a very important part of our 
work; the consideration of a title which throws the 
mind back to the dispensation of rites and ceremonies, 
when the good things of the kingdom were shadowed 
forth by emblems. 

We must apprize the reader that we cannot possibly 
go into all the various particulars connected with this 
title ; for a little reflection must convince any one that 
a comparison is involved, not only between the Jew- 
ish high priest and Jesus, but between different 
priesthoods; their nature and design; and between 
the law and the gospel. Indeed, the two dispensa- 
tions seem to have inet in Jesus. ' You behold,' says 
an elegant author, ' the Law and the Prophets stand- 
ing, if we may speak so, at the foot of the cross and 
doing homage. You behold Moses and Aaron bearing 
the ark of the covenant; David and Elijah presenting 
the oracle of testimony. You behold all the priests 
and sacrifices, all the rites and ordinances, all the 
types and symbols, assembled together to receive their 
consummation.' 

This appellative occurs in forty-two instances, but 
is only applied to Jesus in the epistle to the Hebrews 



168 TITLES OF CHRIST. 

in ten places. To ascertain why Jesus is thus styled, 
it may be well to look at the duties of the high priest 
under the former dispensation, and then present a 
comparison. The high priest enjoyed peculiar digni- 
ties and influence. He alone could enter the Holy of 
Holies in the temple ; the supreme administration of 
sacred things was confined to him ; he was the final 
arbiter of all controversies ; in later times he presided 
over the sanhedrim, and held the next rank to the 
sovereign or prince. His authority, therefore, was 
very great at all times, and especially when he united 
the pontifical and regal dignities in his own person. 
The most interesting light in which he can be viewed, 
is in making an atonement for the sins of the people. 
A judicious writer thus speaks on this subject : — 'The 
high priest, after he had washed, not only his hands 
and his feet, as usual at common sacrifices, but his 
whole body, dressed himself in plain linen like the 
other priests, wearing neither his purple robe, nor the 
ephod, nor the pectoral, because he was to expiate his 
own sins, together with those of the people. He first 
ofiered a bullock and a ram for his own sins, and those 
of the priests, putting his hands on the heads of the 
victims, and confessing his own sins, and the sins of 
his house. Afterwards, he received from the princes 
of the people two goats for a sin-offering, and a ram 
for a burnt-offering, to be offered in the name of the 
whole nation. The lot determined which of the two 
goats should be sacrificed, and which set at liberty. 
After this, the high priest put some of the sacred fire 
of the altar of burnt-offerings into a censer, threw 
incense upon it, and entered with it, thus smoking, 
into the sanctuary. After having perfumed the sane- 



HIGH PRIEST. 169 

tuary with this incense, he came out, took some of the 
blood of the young bullock he had sacrificed, carried 
that also into the sanctuary, and, dipping his fingers 
in it, sprinkled it seven times between the ark and the 
veil, which separated the holy from the sanctuary, or 
most holy. Then he came out a second time, and 
beside the altar of burnt-offerings killed the goat which 
the lot had determined to be the sacrifice. The blood 
of this goat he carried into the most holy place, and 
sprinkled it seven times between the ark and the veil, 
which separated the holy from the sanctuary ; from 
4hence he returned into the court of the tabernacle, and 
sprinkled both sides of it with the blood of the goat. 
During this time, none of the priests, or people, were 
admitted into the tabernacle, or into the court. This 
being done, the high priest came to the altar of burnt- 
offerings, wetted the four horns of it with the blood 
of the goat and young bullock, and sprinkled it seven 
times with the same blood. The sanctuary, the court, 
and the altar being thus purified, he directed the goat 
which was set at liberty by the lot, to be brought to 
him, which being done, he put his hand on the goat's 
head, confessed his own sins, and the sins of the 
people, and then delivered it to a person to carry it 
to some desert place, and let it loose, or throw it down 
some precipice. This being done, the high priest 
washed himself all over in the tabernacle, and, put- 
ting on other clothes, (some think his pontifical dress, 
his robe of purple, the ephod, and the pectoral,) sacri- 
ficed two rams for burnt-ofiering, one for himself, and 
the other for the people. 
15 



170 TITLES OF CHEtST. 

Inhere are four kinds of priesthood : 1. The priest- 
hood of kings, princes, heads of famiUes, and the first- 
born. 2. The priesthood according to the order of 
Melchisedec. 3. The priesthood of Aaron and his 
family. And, 4. The priesthood of Jesus Christ, 
which is infinitely superior to all others in dignity, in 
duration, in prerogatives, in object and power. ' The 
priesthood of Aaron was to end, but that of Jesus 
Christ is everlasting. That of Aaron was limited to 
his own family, was exercised only in the temple, and 
among only one people ; its object was bloody sacri- 
fices and purifications, which were only external, and 
could not remit sins ; but the priesthood of Jesus 
Christ includes the entire christian church, spread 
over the face of the whole world, and among all 
the nations of the earth.' ^ 

I. The priesthood of Jesus was superior to that of 
the law in its dignity. Jesus, our great High Priest, 
was consecrated by God himself. In him, every 
virtue met. There was a grandeur in his ministry 
which called forth even the admiration of his enemies. 
He was the Son of God, clothed with a power and 
authority never before vested in any being. He was 
not a typical priest, but a real priest. All others, in 
comparison with him, were mere types and shadows. 

n. The priesthood of Jesus was superior in respect 
to duration. The law, its priesthood, its rites and 
ceremonies, were only designed for a limited period. 
A brighter and more perfect dispensation was to suc- 

* See Calmet's Dictionary, as revised by Robinson, articles Day op 
Atonement, and Priesthood. 



HIGH PRIEST. 171 

ceed. Jesus was to be its great Author and Mediator. 
The priesthood of Aaron was to end on the coming of 
Jesus. The gospel dispensation then commenced, 
and will continue till all nations are converted, and 
all things are reconciled to the Father. The glory of 
the law began to diminish and fade aw^ay as the day 
of Christ approached. 

III. The priesthood of Jesus was superior in regard 
to its prerogatives. It brought greater blessings and 
privileges than were ever known under the law. The 
glory appearing on Mount Sinai made the people 
afraid of death, saying, ' Let not God speak to us any 
more lest we die.'^ Hence, ' they received the spirit 
of bondage to fear.'f But the gospel gives us ' the 
spirit of power and love, and of a sound mind;' J and 
' the spirit of adoption whereby we cry, Abba, Father ! * 
The gospel presents God in the light of a parent; in 
that we see his pity, love and compassion blended. 
Jesus, as priest, presents human duty in a clear light. 
All is summed up in two precepts : Love to God, and 
Love to Man. He presents new motives; he does not 
come in all the thunders and lightnings of Sinai, but 
he comes in peace, and smiles upon the world in love. 
He scatters blessings in his path; he consoles the 
mourner, gives health to the sick, and life to the dead. 
And finally, he rises from the dead, and gives to the 
world living evidence of the resurrection of man. 
No other priest ever survived the shock of death. 
But Jesus triumphed over the king of terrors. 

IV. The priesthood of Jesus is superior in respect 

» Exod. XX. 19. t Rom. viii. 15. % 2 Tim. i. 7, 



172 TITLES OF CHRIST. 

to its object. Aaron's priesthood was only designed 
for a single nation, and in its operation seemed rather 
intended to draw a dividing line between the Jewish 
nation and the rest of mankind ; or rather, perhaps, 
we should say, it was designed to preserve the know- 
ledge of God among that nation, and to keep them 
from the gross idolatry by which they were surround- 
ed, and into which they were constantly in danger of 
falling. The law answered in the infancy of society. 
It was 'a schoolmaster,' teaching the first rudiments 
of morality, and preparing the mind for that more 
perfect dispensation in which we shall all ' come in 
the unity of the faith, and of the knowledge of the 
Son of God, unto a perfect man, unto the measure of 
the stature of the fulness of Christ."^ In fine, the 
great object of Jesus was the conversion of the world 
to God. He came 'to save his people from their sins.'f 
This truth is presented in a great variety of ways under 
the new dispensation, but in no instance more clearly 
than by the beloved Apostle : ' We have seen and do 
testify that the Father sent the Son to be the Saviour 
of the world.'J As God has sent his Son and duly 
qualified him for the object, it is morally certain that 
it will be accomplished ' in the fulness of time.' 

V. The priesthood of Jesus was superior to that of 
Aaron in respect to its power. The Apostle presents 
this very forcibly, in allusion to the moral power of 
the new dispensation : ' For if the blood of bulls and 
of goats, and the ashes of a heifer sprinkling the 
unclean, sanctifieth to the purifying of the flesh; 

* Eph. iv. 13. t Matt. i. 21. | 1 John iv. 14. 



HIGH PRIEST. 173 

how much more shall the blood of Christ, who 
through the eternal Spirit offered himself without 
spot to Godj purge your conscience from dead works 
to serve the living God.'=^ Jesus possessed more power 
in himself than was ever vested in any high priest. 
He had the power of raising the dead, working mira- 
cles, and even of controlling the elements. Jesus 
could apply the truth more powerfully than the priests 
under the law, 'for he knew what was in man,' he 
could weigh the motives of the human heart. The 
power of Christ's ministry was great, inasmuch as he 
had more to contend with than the law had. The 
world was arrayed against him : his religion was too 
spiritual for the age in which he lived. But the great 
Saviour carried forward his work, and he will go on, 
conquering and to conquer, till all hearts shall yield to 
his power and grace. 

Jesus is ' called of God, a High Priest after the order 
of Melchisedec.'f Commentators have found it some- 
what difficult to settle the distinct meaning of this 
declaration of the Apostle. The writer has never 
seen any thing so satisfactory to his mind as the views 
of Dr. Clarke, and, therefore, he has concluded, owing 
to the length of this article, to refer the reader to his 
own work 4 

We have thought proper to present, in conclusion, a 
parallel between the high priest and Jesus Christ. 

* Heb. ix. 13, 14. f Heb. v. 10. 

:j: See Com. on Gen. xiv. 18. To those who would see an explana- 
tion of the phrase, 'without father and without mother,' we would 
refer them to the same author, in his notes on Heb. vii. 3. 

15^ 



174 



TITLES OF CHRIST. 



High Priest. 

1. Made an atonement only 
for Jewish nation. Heb. vii. 
27. 

2. Offered himself often. lb. 
ix. 25. 

3. Offered the blood of beasts, 
lb. ix. 12. 

4. From men. lb. v. 1. 

5. Sinful. lb. vii. 27. 

6. Atoned for himself. lb. ix. 
27. 

7. Entered the Holy of Holies, 
lb. ix. 6. 

8. Entered alone. lb. ix. 7. 

9. Not made by an oath. lb. 
vii. 21. 

10. Conquered by death. lb. 
vii. 23. 



Jesus Christ 

1. Made an atonement for the 
world. Heb. ix. 26. ii. 9. 

2. Once, in the end of the 
world, i. e age. lb. ix. 26. 

3. Offered himself. lb. ix. 12, 
26. 

4. From God. John viii. 42. 

5. Sinless. Heb. iv. 15. vii. 
26. 

6. Atoned only for others. lb. 
ix. 28. 

7. Entered heaven. lb. ix. 24. 
iv. 14. 

8. Went into the presence of 
God. lb. ib. 

9. Made by an oath. Ib. vii. 
21. 

10. Conquered death. 2 Tim. 
i. 10. 



Doubtless, the above comparison might be enlarged 
and improved, but the mind soon becomes lost in 
attempting a comparison between Jesus and any other 
being that ever existed. His whole character and 
ministry differs widely from any thing that has ever 
appeared on the earth. 

This High Priest is represented by the Apostle as 
Merciful and Faithful, and gladly would we dwell on 
these interesting traits, but our limits forbid, and the 
reader must be content with the following beautiful 
extract from a writer whose soul had drank deep at 
the fountain of truth and purity : — ' A most interest- 
ing truth is here brought to hght, and it beautifully 
displays the mild and forgiving character of our great 
High Priest. He has been made experimentally ac- 
quainted with our frail nature by taking " part of the 
same," and enduring its temptations; and knowing 



HIGH PRIEST. 175 

what is in man, and what are the trials to which we 
are exposed in hfe, he is prepared to pity our weak- 
nesses and forgive our sins. He was made ''perfect 
through suffering;'' and having himself thus suffered 
in the flesh, and been tempted of its lusts "in all 
points like as we are," he can sympathize with suffer- 
ing man, and as a faithful Mediator, he will ''make 
reconciliation for the sins of the people." 

' Jesus has been empowered of God to execute Judg- 
ment, and to render unto every man according to his 
deeds. But he need not be viewed as a stern and 
relentless Judge, too highly exalted to remember our 
frame and consider we are dust. He has himself 
struggled against the strong and seductive powers of 
temptation, and been "compassed with infirmity.'^ 
He can feel for human weakness, and in mercy cover 
a multitude of sins. And though his religion makes 
no compromise with iniquity, and even requires the 
strictest moral purity of life, his heart overflows with 
compassion for the erring ; and the benevolent yearn- 
ings of his soul constantly follow the poor prodigal, 
until he is restored in safety and peace to his Father's 
house.' 

We trust the reader will pursue the deUghtful 
theme ; and he may rest assured that as he progresses 
in the study of this great ' High Priest of our profes- 
sion, Christ Jesus,' new beauties will strike his eye, 
and new truths will dawn upon his soul. 



XXXIX. HOLY CHILD. 

* And now, Lord, behold their threatenings : and grant unto thy 
servants, that with all boldness they may speak thy word, by 
stretching forth thy hand to heal ; and that signs and wonders may 
be done by the name of thy holy child Jesus.' Acts iv. 29, 30. 

Christ is called a child in nine instances ; holy 
child twice. The word here, however, should have 
been rendered servant, as in verse twenty-five of this 
same chapter. 

We shall not dwell long on this appellative, for it 
chiefly derives its importance from the connection in 
which it is found. It occurs in the midst of a fervent 
prayer uttered by the Apostle during a violent perse- 
cution, occasioned by a ' notable miracle ' performed 
on a ' man who was above forty years old.' 

The event here recorded in the life of the Apostles, 
presents a beautiful exemplification of their spirit and 
confidence in Jesus. They expected to accomplish 
every thing in his name. They never imagined they 
could do any thing in their own strength. If chris- 
tians had always reposed the same confidence in ' the 
holy child Jesus,' the gospel would long before this 
have shone forth in all its purity and glory. They 
have trusted too much to their own wisdom and 
power. They have lost sight of the saying of their 
Master in his dying admonitions to his disciples, 
'Without me ye can do nothing.' And the whole 



HOLY CHILD. 177 

history of the church has verified the saying ; almost 
every system of religion that men have endeavored to 
build up without Jesus has come to nought. He 
must not be lost sight of for a single moment. We 
must preach, and pray, and sing in his name. See 
the grand effects which flowed from the preaching of 
the Apostles : ' And when they had prayed, the place 
was shaken where they had assembled together ; and 
they were all filled with the Holy Ghost, and they 
spake the word of God with boldness. And the mul- 
titude of them that believed were of one heart, and 
of one soul : neither said any of them that aught of 
the things which he possessed was his own ; but they 
had all things common. And with great power gave 
the apostles witness of the resurrection of the Lord 
Jesus : and great grace was upon them all.'^ A 
more powerful illustration of the mighty efiects that 
flowed from preaching the name of Jesus is not to be 
found in all the acts and doings of his early followers. 
In this name, they touched the disordered intellect, 
and even the maniac was clothed in his right mind, 
and sat at the feet of Jesus. In this name, they 
'cast out devils,' 'healed the sick,' and even awoke 
the sleeping dead. They went every where, preach- 
ing ' that there was no other name under heaven 
given among men whereby they could be saved.' It 
is in and through this name that the world will ulti- 
mately be brought home to glory. ' God also hath 
highly exalted him, and given him a name which is 
above every name : that at the name of Jesus every 
knee should bow. of things in heaven, and things in 

* Acts iv. 31—33. 



178 TITLES OF CHRIST. 

earth, and things under the earth ; and that every 
tongue should confess that Jesus Christ is Lord, to 
the glory of God the Father.'=^ Let us go forth then, 
and ' with all boldness speak the word,' and ' signs 
and wonders will again he done in the name of the 
holy child Jesus. 'f 

* Phil. ii. 9—11. 

t For a learned and valuable Dissertation on the phrase, ' Name of 
Christ,' see Critical Remarks on many important Passages of ScripturCj 
by Rev. Newcome Cappe, vol, ii. p. 381 of his works. York, 1802. 



XL. HOLY ONE OF GOD. 

'^ And there was in their synagogue a man with an unclean spirit ; 
and he cried out, saying, Let us alone ; what have we to do with 
thee, thou Jesus of Nazareth? art thou come to destroy us? I 
know thee who thou art, the Holy One of God.' Mark i. 23, 24. 

The evangelists, Mark and Luke, both relate the 
above account. We had some little doubt respecting 
the propriety of the insertion of the title, inasmuch 
as it had its origin with one who was sometimes under 
the influence of demons. But this might have been 
uttered during a lucid interval. That he was some- 
times sane, is evident from the fact that he was often 
admitted into the synagogue, and he was there when 
he thus cried to the Son of God. 

The Messiah is called the 'Holy One' in Psa. xvi. 
10. Isa. xli. 14. Luke i. 35. iv. 34. Acts iii. 14. 
Similar forms of expression to those in the motto are 
found in Matt. viii. 29, and perhaps the Evangelist 
had the same maniac in view. Dr. Clarke has pre- 
sented some critical remarks on the language here 
that may be of great service to the reader. What 
have we to do with thee 7 'Or, what is it to us and 
to thee 7 or, What business hast thou with us ? That 
this is the meaning of the original, rt y/uLv xai, aoi^ 
Kypke has sufficiently shown. There is a phrase 
exactly like it in 2 Sam. xvi. 10. What have I to do 
with you^ ye sons of Zeruiah ? ma li v'lacem heney 
Tseriiiah^ What business have ye ivith me, or, Why 



180 TITLES OF CHRIST. 

do ye troiible me^ ye sons of Tseruiah 7 The Septua- 
gint translate the Hebrew just as the EvangeHst does 
here, rt e^ot, xat, vfxiv- it is the same idiom in both 
places ; as there can be no doubt but the dsemoniac 
spoke in Hebrew, or in the ChaldeoSyriac dialect of 
that language, which was then common in Judea.' 

We thought, on first approaching this title, that we 
would take up the subject of demoniacal possessions, 
but as our object is not so much to write dissertations 
as to present brief essays, we shall be obliged to pur- 
sue another course. 1st. Because it would be a very 
large subject. 2d. Because our path is marked out. 
3d. A more pleasing and a more appropriate subject 
seems to lie directly before us, which is the manner 
in which Jesus exerted his power, when on earth. 
We find him here casting out the unclean spirit. 
This astonished those who witnessed it. Such mighty 
exhibitions, it would seem, ought to convince every 
mind that in the final result, Jesus will subdue all 
things. There, evidently, was no disease on earth 
too deeply seated for him to remove; no sorrow too 
great for him to console ; and no sin too powerful for 
him to take away. The evils of pain and disease, of 
ignorance and vice, fled before him as the sun dispels 
darkness. That same power now exists with him, 
and the same disposition. How then can any rational 
mind come to any other conclusion than that Jesus 
will be ' the Saviour of the world % ' 



XLI. HOPE. 

* Paul, an Apostle of Jesus Christ by the commandment of God oui 
Saviour, and Lord Jesus Christ, which is our hope.' 1 Tim. i. 1. 

The Apostle, in his defence at Rome, seems to have 
had a similar idea in his mind. 'For this cause, 
therefore, have I called for you, to see you, and to 
speak with you ; because that for the hope of Israel 
I am bound with this chain. '=^ 

This title needs no labored comment. It in fact 
seems to be above the slow work of criticism, for on 
approaching it a thousand thoughts rush into the 
mind, for Jesus is the hope of the world. Man looks 
to him for all spiritual blessings. He is the medium 
through which God acts upon the moral world. He 
is ' the Way, the Truth, and the Life.' Before he 
came, men were groping their way amid doubt and 
despair. They had no hope beyond the grave. The 
solemn question, 'If a man die, shall he live again 7' 
was on the lip of every one, but no one could answer 
it Philosophy could penetrate the laws of matter, 

* Acts xxviii. 20. ^For preaching that Messiah who hath long 
been hoped and prayed for, I am come hither a prisoner, or for the 
sake of Jesus Christ the promised Messiah, whom all true Israelites 
long expected and hoped for, who is now come in the flesh, to be their 
Redeemer, and in whom all the true Israel of God repose all their hope 
of salvation, and by whom they expect a joyful resurrection, / am 
bound with this chain.' — Burkitt. 

16 



182 TITLES OF CHRIST. 

and reveal the secrets of God there, but beyond that, 
she could impart no information. At last, ' the Lord 
Jesns Christ, who is our hope,' appeared. Then man's 
future destiny was plainly revealed. In v/hat a beau- 
tiful manner does the Apostle Peter introduce this 
subject : ' Blessed be the God and Father of our 
Lord Jesus Christ, which, according to his abundant 
mercy, hath begotten us again unto a lively hope by 
the resurrection of Jesus Christ from the dead, to an 
inheritance incorruptible, and undefiled, and that 
fadeth not away, reserved in heaven for you.'"^ The 
same subject is presented by the Apostle in his letter 
to Timothy : ' Who hath saved us, and called us with 
a holy calling, not according to our works, but accord- 
ing to his own purpose and grace, which was given 
us in Christ Jesus before the world began j but is now 
made manifest by the appearing of our Saviour Jesus 
Christ, who hath abolished death, and hath brought 
life and immortality to light through the gospel.'f In 
writing to the church at Thessalonica, the Apostle 
refers to this hope : ' Now our Lord Jesus Christ him- 
self, and God, even our Father, which hath loved us, 
and hath given us everlasting consolation and good 
hope through grace, comfort your hearts, and establish 
you in every good word and work.'J In describing 
this hope, the inspired writers seek out the most 
expressive terms. It is said to be ' lively,' '' precious,' 
'sure and steadfast.' In illustrating and setting it 
forth, the choicest metaphors are employed. It is 
described as an 'anchor of the soul.' But to give 
any thing like a fair view of the manner in which the 

* 1 Pet. i. 3, 4. 12 Tim. i. 9, 10. % 2 Thes. ii. 16, 17. 



HOPE. 183 

apostles have described the hope of the Christian 
would require volumes. For it was their great theme 
in all their labors, whether among Jews or Gentiles. 
It was on account of the hope and resurrection of the 
dead, that Paul was called in question. 

Jesus is the author of our hope, the object of our 
hope, and the declarer of our hope. Let us dwell for 
a moment on some of the peculiarities of our hope, 
the Lord Jesus Christ. 

1. This hope is excellent. All worldly hopes ter- 
minate on perishable objects. In Jesus, we hope for 
an everlasting and imperishable existence, not for 
ourselves alone, but for the world. ' For none of us 
liveth to himself, and no man dieth to himself For 
whether we live, we live unto the Lord, and whether 
we die, we die unto the Lord ; whether we live, there- 
fore, or die, we are the Lord's. For to this end 
Christ both died, and rose, and revived, that he might 
be Lord, both of the dead and living.'^ How con- 
soling are such declarations. We can now look 
beyond the tomb to an unfading, undying state of 
being. ^When,' says one, 'sorrow and sadness pour 
upon us like a mighty deluge — when grief corrodes 
within the breast — when cares perplex the mind, and 
disappointments bring their train of melancholy, or 
despair fixes her talons deep upon the heart; it is 
hope alone that can light up the dark paths of life, 
and bear us up from shrinking under the heavy hand 
of affliction. A well-founded hope presents the future, 
illuminated by its own unfading radiance; it refers 
us to a nobler world than this — to the beautiful 

* Rom. xiv. 7—9. 



184 TITLES OF CHRIST. 

shores of immortality; and when the last convalsiTe 
throb of nature ceases to beat within the breast, hope 
with radiant finger points to realms of everlasting 
felicity, and joys unspeakable.' Jesus is the author 
of this hope. He came into our world, suffered and 
died; on the third day he rose from the tomb, and 
walked upon the mountains of Palestine, giving to 
the world a demonstration of the glorious doctrine of 
life and immortality. 'O death [ where is thy sting 1 
O grave ! where is thy victory ? The sting of death 
is sin; the strength of sin is the law; but thanks be 
to God which giveth us the victory through our Lord 
Jesus Christ.' 

2. This hope is firm and ever enduring. Nothing 
can overthrow it, for it rests on the promise of 
God. Hear the Apostle: — 'Wherein God, willing 
more abundantly to show unto the heirs of promise 
the immutability of his counsel, confirmed it by an 
oath : that by two immutable things, in which it was 
impossible for God to lie, we might have a strong 
consolation, who have fled for refuge to lay hold upon 
the hope set before us : which hope we have as an 
anchor of the soul, both sure and steadfast, and which 
entereth into that within the vail ; whither the fore- 
runner is for us entered, even Jesus. '^ We see from 
this the immutability of the foundation of our hope. 
An author, speaking on this subject, says, ' The ocean 
has been referred to as a striking figure of the eternity 
and infinity of God. Who, it has been asked, can 
stand upon its solitary shore, hear its surges beat, 
uttering such grand and inimitable symphonies as 

* Heb. vi. 17—20. 



HOPE. 185 

are fit for the audience of cliffs and skies ; and have 
their minds fly back to the time, when, though we 
were not, and our fathers were not, these surges were 
yet beating, incessantly beating, making the same 
wild music, and heard alone by the overhanging 
cliffs and the overarching skies, without regarding it 
as a striking personification of eternity? But God 
swore not by the ocean ; he swore by that which will 
abide when the ocean shall cease to be; when its 
cliffs shall crumble to dust, and the skies be folded 
up like a vesture ; he swore by himself Thus the 
foundation of hope is broad as the universe and fixed 
as the eternal throne.' 

Gladly would we dwell on this subject, but time 
would fail us to point out all the glories and excel- 
lencies of 'the Lord Jesus Christ, our hope.' Hope 
to the Christian is what the polar star is in the lone- 
liness of night to the mariner. As that guides him 
on his way through the pathless waters to a haven 
of rest, so does this hope point the believer to that 
bright world where storms and tempests are unknown. 
Like the sun that gilds the mountain-top with beauty, 
and lights up our world with joy, so hope lights up 
Hhe dark valley of the shadow of death,' and points 
to a world of unfading glory and everlasting peace. 
As the rainbow denotes that the tempest is past, so 
the hope given to us in the Lord Jesus Christ denotes 
a period when the storms of life will be past, and man 
admitted to mansions of everlasting rest. 
16# 



XLII. IMAGE. 

' Who being the brightness of his glory, and the express image of his 
person, and upholding all things by the word of his power, when he 
had by himself purged our sins, sat down on the right hand of the 
Majesty on high.' Heb. i. 3. 

Jesus is thus distinguished in two other instances. 
Col. i. 15. 2 Cor. iv. 4. Man is also said to be made 
in the image of God. Gen. i. 27. 1 Cor. xi. 7. The 
more closely the intellectual and moral nature of man 
is examined, the more evident will this truth appear. 
In man we find wisdom, power and benevolence. 
These attributes all exist in God, and in man ; they 
are of the same kind, though differing in degree. But 
our plan does not permit us to enlarge upon the 
thought here presented. 

In an apocryphal work, a form of expression is 
found very similar to that in the motto. Speaking of 
wisdom, the author breaks forth in the following very 
sublime strain : — ' She is the brightness of the ever- 
lasting light; the unspotted mirror of the power of 
God, and the image of his goodness.'^ One would 
almost think that the Apostle in writing to the Hebrew 
church had his eye on this passage. 

But how are we to understand that Jesus is the 
express image of God's person? An image, as all 
know, is a mere representation of some object, either 

* Wisd. vii. 26. 



IMAGE. 187 

animate or inanimate. On beholding the work of the 
painter or the statuary, we perceive that the design is 
to image forth to the mind some being or object. We 
know it is not the thing itself, though it may be an 
exact resemblance, for it possesses no life. Herein 
lies the superiority of God over man. The one may 
fill the vacant canvass with images of life and beauty, 
or awake the sleeping marble, and mould it into form; 
but to bring into being, to impart life, requires a God ! 
Jesus is not God ; he is a representation of his per- 
fections and attributes. Those who have discoursed 
largely and systematically on the Being and Attributes 
of God, have described him as possessing natural, 
intellectual, and moral perfections. Under the first is 
comprehended his unity, his self-existence, his spiritu- 
ality, his omnipotence, his immutability and eternity. 
Under the second, his knowledge and wisdom. Under 
the third, his justice, his goodness, his mercy and his 
holiness. Manifestations of these attributes may be 
found everywhere in the physical, moral and intel- 
lectual departments of creation. But for a bright, 
unclouded, moral exhibition of Jehovah, we must look 
to him ' who is the brightness of his glory, and the 
express Image of his person.' ' For God, who com- 
manded the light to shine out of darkness, hath shined 
in our hearts, to give the light of the knowledge of 
the glory of God in the face of Jesus Christ.'=^ In the 
Image of his person, God shines upon us in all his 
brightness and glory. Indeed, in this Image is a full 
display of the entire character of Him whom the 
heavens cannot contain. As in the rainbow all the 

^ 2 Cot. iv. 6. 



188 TITLES OF CHRIST. 

colors are beautifully mingled, so in Jesus every per- 
fection of God centres and is shadowed forth in life 
and beauty upon the world. In Jesus, we see God 
moving and acting before us. We see in this Image 
love, tenderness, pity and compassion. Indeed, every 
lovely trait shone forth in his character. ' He laid his 
hand upon the pale brow of disease, and life and 
heahh coursed freely through the veins of the sick 
one. He touched the withered Umb, and it was made 
fresh and strong. He saw the poor blind man, sitting 
by the way-side, and he pitied his darkness and 
poured a flood of light upon his sightless eyes. He 
came to the lame, and bade him walk and run. He 
witnessed the agony of the poor widow of Nain, and 
he drew back the covering of the bier and her only 
son was restored in life to her arms.' 'In every 
period and circumstance of his life, we behold dignity 
and elevation blended with love and pity ; something, 
which, though it awakens our admiration, yet attracts 
our confidence. We see power; but it is power 
which is rather our security than our dread ; a power 
softened with tenderness, and soothing while it awes. 
With all the gentleness of a meek and lowly mind, 
we behold a heroic firmness, which no terrors could 
restrain. In the private scenes of life, and in the 
public occupation of his ministry, whether the object 
of admiration or ridicule, of love or of persecution ; 
whether welcomed with hosannas, or insulted with 
anathemas, we still see him pursuing with unwearied 
constancy the same end, and preserving the same 
integrity of life and manners.'^ What a lovely char- 

* White's Sermons, ser. 5. 



IBIAGE. 189 

acter! Well might the Apostle say, 'in him dwelt 
all the fulness of the Godhead bodily.'"^ Would we 
know the disposition of our Father in heaven, we 
must look to Jesus, whom he commissioned and sent 
into the world as an Image of himself See the for- 
giveness and compassion of the Son. He extended 
mercy to all. He cured all that were brought unto 
him. In trouble then we may look upon this Image 
and find rest. ' It was the Image of God that bent 
over the troubled couch of the sick man and said, "Be 
healed" — that appeared to the bewildered vision of 
the blind man as he opened his eyes to the light of 
day — that moved in the pathway of the lame, and 
restored him to strength — that appeared to the dis- 
consolate widow, and gave her her son. And when 
these afflicted ones lifted up their heads at the sound 
of the kind and healing voice that addressed them, 
and gazed upon the lineaments of meekness, and pity, 
and tender love that beamed in his countenance — 
then, then, did they behold an Image of the merciful 
Father — then did they see the " glory of God in the 
face of Jesus Christ." ' 

* CJol. u. 9. 



XLIII. JESUS. 

'And she shall bring forth a son, and thou shalt call his name JESUS ; 
for he shall save his people from their sins,' Matt. i. 21. 

This title is found only in the New Testament. 
Singly, one hundred and forty-three times; Jesus 
Christ, seventy-four times; Lord Jesus, twenty-two 
times; Lord Jesus Christ, twenty-eight times. Put 
for Joshua, twice; for Justus, once. The LXX uni- 
formly translate Joshua (Jehoshua) Jesus. The trans- 
lators were unwise in calling Joshua ^ by this name, 
as it rather perplexes the English reader. 

It is worthy of remark, that the phrase Jesus Christ 
occurs only four times in the gospels. Matt. i. 1. Mark 
i. 1. John i. 17. xvii. 3. In the last instance, our 
Lord uses it in reference to himself, though Campbell 
remarks that ' this is so singular, that he suspects an 
accidental omission of the article, and that the clause 
must have stood originally, Jesus the Messiah, whom 
thou hast sent.^ 

In some instances, the word Jesus undoubtedly, 
signifies doctrine. The sacred historian, in speaking 
of the labors of Paul at Athens, says, ' He preached 
unto them Jesus and the resurrection.'! The original 
reads tov iijcrov^ the Jesus.J 

* Acts vii. 45. Heb. iv. 8. f Acts xvii. 18. 

:j: For some excellent remarks on the importance of the defimte 
article, see ' The Four Gospels.' By George Campbell. Dis. v. part iv. 



f JESUS. 19] 

It is generally admitted that the term Jesus signi- 
fies to save, or, as one remarks, to deliver, put in a 
place of safety. Indeed, the motto plainly points out 
the meaning of the word, and the object for which 
Jesus came. It is easily settled who are ' his people.' 
All will admit that the righteous belong to him, and 
surely sinners must also belong to him, or he could 
not save them from their sins. That such a work 
will be accomplished, is evident from the language 
as well as from the whole character of Jesus. Just 
before his ascension, he said, ' All power is given 
unto me, in heaven and in earth.' This dropped 
from his lips at the very moment when the apostles 
needed to be strengthened for their great work. They 
had seen many wonderful exhibitions of his power in 
healing the sick ; in raising the dead ; and in stilling 
the elements. In fine, they saw that no disease was 
beyond his reach ; no sorrow too great for him to con- 
sole; no sin too heinous for him to forgive. They 
saw him going on conquering and to conquer, till 
finally he gained the victory over death itself. For 
now he stood before them in his resurrection form, 
and they were assured from his own lips that his 
power was without limits. That Jesus shall ulti- 
mately succeed then, in saving his people from their 
sins, must be evident to every reflecting mind ; other- 
wise, we have yet to learn why this name was given 
to him before his birth. 

We have used this name more than any other in 
the course of our work, because it seemed most 
familiar. It was the name which the disciples seemed 
to love above all others. ' In my name,' said Jesus, 
'to the eleven, as they sat at meat;' 'in my name, 



192 TITLES OF CHRIST. 

shall they cast out devils ; they shall speak with new 
tongues. They shall take up serpents, and if they 
drink any deadly thing, it shall not hurt them ; they 
shall lay hands on them, and they shall recover.'=^ 
In fine, the disciples soon found the truth of their 
Master's prediction at the Last Supper : ' Without me, 
ye can do nothing.' They entered the sick chamber, 
and pronounced the name of Jesus, and the sick ' took 
up their bed and walked.' They even stood upon the 
cold grave, and pronounced that all-powerful name, 
and the sleeping dead came forth and mingled with 
their friends. Indeed, they found this name all-sufii- 
cient. It was in and through it that they derived all 
spiritual blessings. It is the sweetest name on earth. 

* How sweet the name of Jesus sounds 
In a believer's ear ! 
It soothes his sorrow, heals his wounds, 
And drives away his fear. 

It makes the wounded spirit whole, 

And calms the troubled breast j 
'T is manna to the hungry soul, 

And to the weary rest.' 

We have somewhere read of a touching incident 
connected with this name, given by Mrs. Sigourney, 
in which the undying love of the christian is most 
beautifully exhibited. A more thrilUng sketch we 
never read, and the impression we received on first 
hearing it, we think can never be effaced. 

'Among those who serve at God's altar, was one 
who had faithfully discharged, through a long life, 
the holy duties of his vocation. He lingered after his 

* Mark xvi. 17, 18. 



JESUS. 193 

cotemporaries had gone to rest. By the fireside of his 
only son, he sat in peaceful dignity, and the children 
of another generation loved his silver locks. In that 
quiet recess, memory was lulled to sleep. The names 
of even familiar things, and the images held most 
indelible, faded as a dream. Still he lived on — 
cheered by that reverence which is due to the ''hoary 
head, when found in the way of righteousness." At 
length, his vigor failed. The staff could no longer 
support his tottering steps, and nature tended to her 
last repose. 

'It was attempted, by the repetition of his own 
name, to awaken the torpor of memory. But he 
replied, '"'■ I knoio not the manP Mention was made 
of his only son, the idol of his early years, whose 
fihal gratitude had taken every form and office of 
aifection: '-'-I have no son P The tender epithet by 
which he had designated his favorite grandchild was 
repeated: "I have no httle darling." Among the 
group of friends who surrounded his bed, there was 
one who spoke of the Redeemer of man. The aged 
man suddenly raised himself upon his pillow. His 
eye kindled, as when from the pulpit, in the vigor of 
his days, he had addressed an audience whom he 
loved: "/ remember that Saviour. Yes — / do re- 
member the Lord Jesus Christ.''^ '=^ 

Would to God the same spirit which dwelt in that 
dying man, might also dwell in all the professed dis- 
ciples of Christ ; and we pray that when we come to 
die, if we forget all other names, we may not forget 
the blessed name of Jesus ! It is in and through 
this name that the world will ultimately be brought 
home to glory. 'God also hath highly exalted 
17 * See note on page 399. 



194 TITLES OF CHRIST. 

him, and given him a name which is above every 
name : that at the name of Jesus every knee should 
bow, of things in heaven, and things in earth, and 
things under the earth ; and that every tongue should 
confess that Jesus Christ is Lord, to the glory of God 
the Father.'=^ 

Efforts have been made to build up systems of reli- 
gion without this name; but all in vain. As well 
attempt to rear a building without a foundation; 
as well look for a stream without a source ; as well 
expect fruit without ^ tree; or a spring without a 
sun to warm the earth. Well did the Apostle say, 
* For other foundation can no man lay than that is 
laid, which is Jesus Christ.'f Here then we must 
rest all our hopes for salvation : ' For there is none 
other name under heaven given among men whereby 
we must be saved. 'J We see from the records of his 
life, the grand and beautiful exhibitions of his power 
while on earth. This same power is still manifesting 
itself in the moral world. Millions have felt its divine 
influences. The great work will go forward. Jesus 
will touch heart after heart, soul after soul, till ' all 
confess him to be Lord, to the glory of God the 
Father.' ' His name shall endure forever. His 
name shall be continued as long as the sun. Men 
shall be blessed in him. All nations shall call him 
blessed.' ' Blessed be his glorious name forever, and 
let the whole earth be filled with his glory. Amen 
and Amen.' 

* Phil. ii. 9, 10, 11. t 1 Cor. iii. 11. | Acts iv. 12. 



XLIV. JUDGE. 

' And God commanded us to preach unto the people, and to testify that 
Jesus was ordained of him to be the Judge of quick and dead.' 

Acts X. 42. 

This term occurs about two hundred and forty- 
seven times, but is not applied to Christ in a distinct 
and positive manner in any other passage. True, 
the work or office of judge is frequently said to be 
assigned to Jesus, and perhaps it may be said of this 
word, as of some others, that it is to be understood 
rather as designating an office than a title. 

We will now present a few passages wherein this 
work is said to have been committed into the hands 
of the Son of God. ' For the Father judgeth no man, 
but hath committed all judgment unto the Son ; and 
hath given him authority to execute judgment.'=^ 'I 
charge thee, therefore, before God, and the Lord Jesus 
Christ, who shall judge the quick and the dead at his 
appearing and his kingdom.'f ' And the times of this 
ignorance God winked at ; but now commandeth all 
men every where to repent : because he hath appoint- 
ed a day, in the which he will judge the world in 
righteousness, by that man whom he hath ordained ; 
whereof he hath given assurance unto all men, in that 
he hath raised him from the dead.'J These passages 

♦ John V. 22, 27. f 2 Tim. iv. 1. | Acts xvii. 30, 31. 



196 TITLES OF CHRIST. 

abundantly confirm the doctrine that the office of 
Judge is assigned to the Son of God. Indeed, no 
Christian will, for a moment, deny the fact. The 
difference of opinion is not on this point, but respect- 
ing the manner^ the object^ and the time of this judg- 
ment. 

A brief statement of the popular view may not be 
inappropriate. It is believed that after the resurrec- 
tion of all the dead, there will be a judgment day; 
that Jesus will sit upon his throne, and that before 
him will be assembled every moral being that has 
ever been an inhabitant of earth. Witnesses will be 
called up, and every thought, word and deed will be 
examined. Then sentence will be passed upon every 
one, either of approval or condemnation. Then the 
righteous will enter upon an everlasting scene of 
enjoyment, and the wicked upon an endless state of 
misery. We are aware of the feebleness of this descrip- 
tion. The truth is, no imagination can fully conceive 
the horrors that are said to be connected with the 
final judgment. The firmest believers in such a 
notion acknowledge the inability of language to pre- 
sent the awful scene. Edwards has given us the 
following terrific description of the scenes connected 
with the last judgment. After having gone on from 
climax to climax in presenting the miseries of the 
damned, he says to the sinner : ' After you have worn 
out the age of the sun, moon, and stars, in your dolo- 
rous groans and lamentations, without rest day or 
night, or one minute's ease, yet you shall have no 
hope of being delivered — when, after you shall have 
worn out a thousand more such ages, yet you shall 
have no hope, but shall know that you are no one 



JUDGE. 197 

whit nearer to the end of your torments — that still 
there are the same groans, the same shrieks, the same 
doleful cries incessantly to be made by you, and that 
the smoke of your torment shall still ascend for ever 
and ever, and that your souls, which shall have been 
agitated with the wrath of God all this while, yet 
will still exist to bear more wrath — your bodies, which 
shall have been burning all this while in these glow- 
ing flames, yet shall not have been consumed, but 
will remain through an eternity yet, which shall not 
have been at all shortened by what shall have been 
past ! '^ What a tremendous view of the termination 
of the moral government of God ! Who can believe 
that such a scene as this is ' a just exhibition of the 
conduct of the Author of this beautiful and happy 
world ! Such conduct is worthy of the mind that 
plotted the inquisition, and of the heart that first 
leaped in exultation at the device of consuming the 
body in the flaming fagot for the good of the soul ; 
but to impute it to the pure, and lovely, and benig- 
nant Spirit that presides over the universe — language 
cannot speak the horror that is in it.'f 

We doubt not the sincerity of those who maintain 
such views of the termination of the moral govern- 
ment of the Sovereign of the universe; but we sincerely 
believe that they are contrary to the Word of God. 

* Those who would see this subject carried out in all its horrid 
deformity, we would refer to a work entitled ' Practical Sermons/ by 
Jonathan Edwards. Edinburgh, 1783. And of all the divines we 
have met with, we know of no one who seems, on the whole, to have 
relished so well the prospect of exulting over the torments of the 
damned in hell. 

t Illustrations of the Divine Government; by T. Southwood Smith, 
p. 138. 

17^ 



19§ 



TITLES OF CHRIST. 



And we have many objections to this tremendous doc- 
trine, but we cannot state them here, for our work 
does not admit of such a labor. We freely admit all 
that the sacred writers have said about the judgment, 
or a judgment day.^ 

This whole subject may be arranged under three 
divisions. 

I. The manner in which Christ should come to 
judge the world. 

II. The object of the judgment. 

III. The time when it should take place. 

A few observations on the view here presented 
will be all that our limits will permit. To guide us 
in our remarks, we will present a single passage 
where the Judge himself speaks of his coming to 
judgment : ' For the Son of Man shall come in the 
glory of his Father, with his angels ; and then he 
shall reward every man according to his works. 
Verily, I say unto you, there be some standing here 
which shall not taste of death till they see the Son of 
Man coming in his kingdom.'! Now, if the reader will 
look carefully at this Scripture, he will find that the 
Judge himself has clearly pointed out the Tnanner^ the 
object of his coming, and the time when he should 
appear. Nothing can be plainer, and yet nearly the 
whole christian world has been in the dark upon this 

* The phrase, ' the day of judgment,' as found in our version, and 
which occurs only nine times, should have been rendered a day of 
judgment, with one exception, 1 John iv. 17.* Had it been so trans- 
lated, very different views would long before this have prevailed in 
the christian world. 

t Matt. xvi. 27, 28. 

* The judgment that God was about to bring upon the Jewish nation was so near 
that John might, with great propriety, when he wrote, use the definite article. 



JUDGE. 199 

subject, and supposed that the coming of the Judge is 
yet future. It is rendered so plain that it would 
almost seem as though the Judge saw the very errors 
that would prevail among his professed followers. 
The consequences attending this error have been as 
usual. Darkness and confusion have ensued, and it 
has been a kind of nucleus around which a thousand 
other false notions have gathered. Many passages, 
otherwise plain, have been misunderstood. Many 
have been racked with anguish, and driven to despair, 
who might have found repose, comfort and security 
in the moral government of the Most High! The 
sinner has been alarmed, but not reformed. Viewing 
the judgment as afar off, he has taken courage and 
become hardened in crime. Even the virtuous have 
imagined that nearly all the heaven the Sovereign of 
the universe had for them, would consist in rejoicing 
over the miseries of their own fellow-beings !^ 

A few remarks on the manner^ the object^ and the 
time of the judgment must close the present number. 

I. The manner. This is described in a variety of 
ways, by the Judge, and generally in language bor- 
rowed from the prophetic writings. He describes 
himself as coming 'in the clouds of heaven;' 'in 
the glory of his Father, with his angels;' as coming 
suddenly : ' For as the lightning cometh out of the 

* ' The godly wife shall applaud the justice of the Judge, in the con- 
demnation of her ungodly husband. The godly husband shall say 
Amen to the damnation of her who lay in his bosom. The godly 
parents shall say Hallelujah, at the passing of the sentence against 
their ungodly child, and the godly child shall from his heart approve 
the damnation of his wicked parents, the father who begat him, and 
the mother who bore him.'— ^os^ow's Fourfold State, state iv. head iv. 
sect. 9. 



200 TITLES OF CHRIST. 

east, and shineth even unto the west, even so shall 
the coming of the Son of Man he.'=^ Such is the gen- 
eral strain of language employed by the Judge to 
represent the manner of his coming to judgment. 

II. The object of the judgment. The Judge has 
presented this in various ways, but in no passage more 
distinctly than in the one to which we have already 
alluded : — ' Then he shall reward every man accord- 
ing to his works.' When he came, he punished his 
enemies, and rewarded his faithful followers. The 
one 'went away into everlasting punishment, the 
other into life eternal.' It was in expectation of the 
coming of the Judge, that the Apostle Paul said to the 
church at Thessalonica, ' To you, who are troubled, 
rest with us, when the Lord Jesus shall be revealed 
from heaven with his mighty angels, in flaming fire 
taking vengeance on them that know not God, and 
that obey not the gospel of our Lord Jesus Christ; 
who shall be punished with everlasting destruction 
from the presence of the Lord, and from the glory of 
his power ; when he shall come to be glorified in his 
saints, and to be admired in all them that believe 
(because our testimony among you was believed) in 
that day.'f Now let any one follow out the history 
of the closing scenes of the Jewish age, and he will 
find that the followers of the Saviour found rest, while 
his enemies were driven away in their wickedness. 
Such a view could be presented, if our time would 
permit. 

III. The time when the Judge should appear. This 
is a very important consideration. And we cannot 

* Matt. xxiv. 27. jr 2 Thes. i. 7—10. 



JUDGE. 201 

make the subject plainer than by citing the language 
of the Judge himself : ' Verily I say unto you, there 
be some standing here which shall not taste of death 
till they see the Son of Man coming in his kingdom.' 
The same time is presented in various ways in the 
New Testament. St. Paul, speaking of it, says, ' Now 
once in the end of the world [aion, age] hath he 
appeared to put away sin by the sacrifice of himself '=^ 
Then was the time alluded to by the Judge in the 
following highly figurative language : ' Immediately 
after the tribulation of those days, shall the sun be 
darkened, and the moon shall not give her light, and 
the stars shall fall from heaven, and the powers of 
the heavens shall be shaken. 'f And that we might 
rest assured that such misery and destruction would 
never again be known in our world, the Judge has 
declared, ' For then shall be great tribulation, such as 
was not since the beginning of the world to this time, 
no, nor ever shall be.'J Gladly would we dwell 
here, but we must leave the subject with a few more 
observations. We have shown, imperfectly we admit, 
the manner, the object, and the time of the coming of 
the Lord Jesus Christ as Judge of the world. 

In closing this number, however, we feel it to be 
a duty we owe to the cause of this Judge, to state 
distinctly, that while we believe in a judgment which 
took place amid the closing scenes of the old dispen- 
sation, we have no idea that this is all that we 
are to understand by the ofiice of Judge being 
assigned to the Saviour. For the word signifies not 
only to try and determine a cause, but to rule and 

* Heb. ix. 26. f Matt. xxiv. 29. $ lb. 21. 



202 TITLES OF CHRIST. 

govern.^ We believe that Jesus came to establish a 
kingdom in the human soul, and that in that king- 
dom, ' all judgment is committed to the Son.' There 
he is to rule and govern. There he maintains 
supreme authority. There he will build up and 
complete a kingdom which shall last when all earthly- 
thrones and dominions shall have passed away. A 
very excellent divine, speaking of the manner in 
which this Judge rules by his gospel, says, ' Its influ- 
ence enters into the secret closets, and visits the 
inward council chambers of the soul, and there it 
" reasons of righteousness, temperance and judgment 
to come." O could we get admittance to this secret 
parley, what should we there see? what an influence 
should we there see exerted? When criminal desire 
claims indulgence; when lust burns; when anger 
rages; when revenge seeks retaliation; when envy 
rankles; when pride swells; when covetousness 
gripes the heart, and ambition moves the soul; in 
short, when any one or more of the unholy passions 
stirs up the soul to any thing unlawful, then who is 
that, with aspect so dignified, with authority so com- 
manding, and with eloquence so persuasive, standing 
amidst the dark and mutinous group, commanding 
and entreating, threatening and promising, expostu- 
lating and reasoning, until every wicked and corrupt 
Felix, and every proud and wanton Drusilla, trem- 
bles ? O it is the genius of the gospel of Christ ! She 
stands there, from morning till night, and from night 
till morning, restraining, and sometimes changing, the 

* Psa. Ixvii. 4. Heb. x. 30. 



JUDGE. 203 

wicked purpose of the heart.'=^ Did oar limits permit, 
we would gladly dwell on the glories of the reign of 
this Judge ; but we must break off in the very midst 
of a subject the most glorious that ever entered the 
heart of man. For we are told that Jesus shall 
'judge among many people, and rebuke strong nations 
afar off; and they shall beat their swords into plough- 
shares, and their spears into pruning-hooks : nation 
shall not lift up a sword against nation, neither shall 
they learn war any more.'f ' The wolf also shall 
dwell with the lamb, and the leopard shall lie down 
with the kid ; and the calf and the young lion and 
the fatling together; and a little child shall lead 
them. 'J 

Such will be the grand results of the reign of 
Jesus. Such was the object the Great Father had 
in view, when he committed all judgment into the 
hands of his Son. How glorious ! Compare, for a 
moment, the work assigned to Jesus, as revealed in the 
word of God, to that which human creeds have usu- 
ally ascribed to him. According to these, there will 
be a separation between the nearest friends on earth, 
and while some are forever to bewail their existence, 
others are to rejoice over the torments even of their 
own children ! What a shocking view to take of the 
moral government of that pure, and lovely, and benig- 
nant Spirit that presides over the universe ! It can- 
not be. Heaven forbids it ! Such a termination of 
the great plan of Deity would clothe the universe in 
sackcloth ! The very angels of heaven would weep ! 

* From a Sermon before the Vermont Legislature, by Rev. W. 
FisK, 1826. 

t Blic. iv. 3. :j: Isa. xi. 6. 



204 TITLES OF CHRIST. 

No. A voice comes up from the very depths of the 
heart and contradicts it. Revelation is against it. A 
vast plan is formed in the divine mind ; that plan is 
'to gather together in one all things in Christ.' In 
reaching this great and sublime object, the Lord of 
the universe has seen fit to make his Son not only a 
Saviour, but a Judge. The great work is commenced, 
and in the fulness of time it will be completed ; ' and 
when all things shall be subdued unto him, then shall 
the Son also himself be subject unto him that put all 
things under him, that God may be all in all.'^ 

* For a more extended view of this whole subject, see Observations 
on our Lord's conduct as a Divine Instructor, by William Newcome, 
D D., p. 202, et seq. Charlestown, 1810. Also a labored sermon in 
the Religious Inquirer, vol. iii. p. 35, et seq. For a practical view of 
the subject, see some excellent observations in a work entitled ' Uni« 
versalism Illustrated and Defended,' by Rev. 0. A. Skinner, chap, 
xiv. p. 229. Boston, 1839. 



XLV. KING. 

* Blessed be the King that cometh in the name of the Lord ! Peace in 
heaven and glory in the highest.' Luke xix. 3S, 

Thus exclaimed ' the whole multitude of the disci- 
ples.' Thus, as the King of Zion ' came nigh even at 
the descent of the mount of Olives,' did they ' rejoice 
and praise God with a loud voice for all the mighty- 
works they had seen.' It was the last journey of 
the King of saints to Jerusalem. And yet his enemies 
could even deny him the small triumph of coming into 
the city upon an ass's colt, attended by a company 
of poor people, ' spreading their clothes in the way.' 
How admirable was the reply of the King : ' I tell you 
that if these should hold their peace, the stones would 
immediately cry out.' How different was the appear- 
ance of the King of Zion from that of the kings and 
conquerors of earth ! One comes attended by the 
poor and despised of the world ; the other, surrounded 
with all the pomp and splendor that courts and 
pageantry can impart. One comes in meekness and 
humility; the other in pride and haughtiness. One 
goes to meet his fate as a malefactor; the other to 
ascend a throne. One, to establish a kingdom in the 
human heart ; the other to rear an outward kingdom 
among men. One, ' when he came near, beheld the 
18 



206 TITLES OF CHRIST. 

city and wept over it; the other exults over ruined 
empires and broken hearts. 

But we cannot pursue the comparison. It would 
seem from the history of this incident in the life of the 
King of Zion, that the disciples now supposed that 
Jesus was come to be a temporal deliverer, though 
his whole mission went to show ' that his kingdom 
was not of this world.' This opinion had gained the 
ascendency in their minds, and hence, he whom a 
short time afterwards they could all forsake and deny, 
they could now proclaim ' King in the name of the 
Lord, and shout, Peace in heaven and glory in the 
highest ! ' How evanescent is all human applause ! 
To-day, a king; to-morrow, a malefactor! To-day, 
the shouts of the multitude; to-morrow, the reproaches 
of the world ! The whole life of Jesus, and of all 
reformers, shows us that no dependence can be placed 
upon popular favor. It is fickle as the wind ; evan- 
escent as the passing cloud; fading as a rose, and 
empty as a bubble. 

Jesus is distinguished as a king in eleven instances. 
He is called King of Israel twice, John i. 49. xii. 
13 ; and King of Kings twice. Rev. xvii. 14. xix. 16. 
The word is applied to God, Psa. xliv. 4. Also to 
Christians, Rev. i. 6. 

The Father has made his Son king over the world ; 
He has given it to him, for he has made him ' heir of 
all things.' It has been made over to him by cove- 
nant, and his charter covers it all. It is preserved 
and governed for no other end than to be the seat of 
his kingdom. It is all his own, and no other being 
has a right to erect an interest on this ground. Speak- 
ing of him, he says, ' Yet have I set my King upon 
my holy hill of Zion.' 



KING. 207 

In contemplating this subject, a variety of thoughts 
crowd upon the mind. A king supposes a kingdom 
and subjects. We shall, therefore, in order that our 
views may be understood, arrange our remarks in the 
following order : 

I. The origin of the kingdom of Jesus. 

II. The seat of that kingdom. 

III. The extent of it. 

IV. The duration. 

It must be seen at a single glance that we cannot 
go minutely into either of these particulars. A few 
thoughts, therefore, on each must suffice. 

I. The origin of the kingdom of Jesus. It had its 
origin in heaven. The foundation was laid ere the 
sun smiled upon our world, or the silver moon sent 
forth her light; ere woods or streams adorned the 
globe. It was not commenced by man, neither will 
it be completed by man. By his folly and madness, 
he has ruined nearly every kingdom on earth. This 
one, God in his wisdom and mercy has seen fit not to 
intrust to his care. The completion may, therefore^ 
be relied on with great confidence. 

II. The seat of this kingdom. 'When Jesus was 
demanded of the Pharisees when the kingdom of God 
should come, he answered them and said, The king- 
dom of God Cometh not with observation. Neither 
shall they say, Lo, here ! or, Lo, there ! for, behold, the 
kingdom of God is within you.'^ It is not an out- 
ward kingdom then that this King came to build up. 
He came to rule within us ; to build up a spiritual 
kingdom within our hearts. There he is to reign 

* Luke xvii. 2G, 2L 



208 TITLES OF CHRIST. 

There he is to extend his triumphs till every passion 
is subdued, and the whole soul brought into con- 
formity with his principles. ' Look not abroad,' says 
the eloquent Channing, in speaking on this subject, 
'look not abroad for the blessings of Christ. His 
reign and chief blessings are within you. The hu- 
man soul is his kingdom. There he gains his vic- 
tories. His noblest monument is a mind redeemed 
from iniquity, brought back and devoted to God, 
forming itself after the perfections of the Saviour, 
great through its power to suffer for truth, lovely 
through its meek and gentle virtues. No other 
monument does Christ desire; for this will endure 
and increase in splendor, when earthly thrones shall 
have fallen, and even when the present order of the 
outward universe shall have accomplished its work 
and shall have passed away.' 

HI. The extent of this kingdom. A single quota- 
tion will sufficiently estabHsh this point. 'And there 
was given him dominion and glory, and a kingdom, 
that all people, nations and languages should serve 
him : his dominion is an everlasting dominion, which 
shall not pass away, and his kingdom that which 
shall not be destroyed.'^ This kingdom is to break 
down every opposing power, and assimilate all things 
to itself. It is well described by the Revelator: 
* The kingdoms of this world are become the king- 
doms of our Lord and of his Christ: and he shall 
reign forever and ever.'f Christ is now extending 
his kingdom, not by war and bloodshed, but by the 
power of his gospel. He will touch heart after heart, 

* Dan. vii. 14. f Rev. xi. 15. 



KING. 209 

till all are subdued unto him, ' for he must reign till 
he hath put all enemies under his feet.' It should be 
borne in mind by the reader that this King is not only 
to subject^ but he is to reconcile^ all things to God. 
' For it pleased the Father that in him should all ful- 
ness dwell; and, having made peace through the 
blood of his cross, by him to reconcile all things unto 
himself; by him, I say, whether they be things in 
earth, or things in heaven.' =^ 

Here is where the great error has been committed. 
The doctrine of universal subjection has been admit- 
ted, while that of universal reconciliation has been 
denied. There may be subjection without recon- 
ciliation, but there cannot be reconciliation without 
subjection. But this is a point on which we cannot 
dwell. We have merely stated it for the reader to 
pursue at his leisure. 

IV. The duration of the kingdom of Christ. This 
is spoken of in the same passages that point out the 
extent of this kingdom. Here, then, we shall only 
present a single testimony. After giving to this King 
several very expressive titles, which we need not here 
enumerate, the prophet says : ' Of the increase of his 
government and peace there shall be no end, upon the 
throne of David, and upon his kingdom to order it, 
and to establish it with judgment and with justice, 
from henceforth, even forever.'f This kingdom is to 
endure when thrones and dominions shall have passed 
away. All the comparisons of Jesus show the pro- 
gress and vast extent of his kingdom. When he was 
among men, it was like the mustard seed, 'which is 

* Col. i. 19. t Isa.ix. 7. 

18# 



210 TITLES OF CHRIST. 

the least of all seeds, but when it is grown, it is the 
greatest among herbs, and becometh a tree, so that 
the birds of the air come and lodge in the branches 
thereof.' 

' His kingdom,' says Dr. Griffin, in an Address 
before the American Education Society, 'his king- 
dom constitutes the grand interest of the world, and 
it will prevail and swallow up all other interests. It 
will advance like a rolling world, and crush every 
thing that rises to oppose it. Its glorious head will 
extend his sceptre over the thrones of Europe and the 
temples of Asia. He will march through prostrate 
nations, and lay a subjugated world at his feet. 
Superstition and ignorance, pride and passion, blood- 
shed and misery, ^vill yield before him. All that 
pollutes and all that afflicts humanity, shall die on 
the point of his sword, and he shall sit down upon 
his throne the grand pacificator and restorer of a 
world ! ' 

We wish we had room to enlarge farther upon the 
nature of this kingdom, for we love to linger upon the 
beautiful and pure thoughts that crowd around it. 
It calms every passion of the soul. It purifies the 
aifections. It gently warms and gladdens the heart. 
It is like finding a pure, refreshing stream in the 
desert. It is like the soft zephyr. It is like the 
quiet, beautiful morning star, ushering in an eternal 
day of righteousness and peace. It is like the sun 
bursting forth in all his splendor from some opening 
cloud amidst storms and tempests. Happy day ! 
My soul longs for its approach. How beautifully is 
it imaged forth by the poet when looking forward to 



I 



KING. 211 

that bright and glorious period when the King of Zion 
should commence his reign on earth :— 

' Beneath its trees that spread their blooming light 
The spotted leopard walks ; the ox is there j 
The yellow lion stands in conscious might, 
Breathing the dewy and illumined air. 
A little child doth take him by the mane, 
And leads him forth and plays beneath his breast. 
Naught breaks the quiet of that blessed domain, 
Naught mars its harmony and heavenly rest : 
Picture divine and emblem of that day 
When peace on earth and truth shall hold unbounded sway.' 

The kingdom of Jesus is the only one that we are 
certain will end in brightness and glory. AH others 
may set in darkness. This one has not been built up 
by the sword, and therefore ' will not perish with the 
sword.' It is a kingdom of love and peace. Yiolence 
is not known within its borders. It was ushered into 
the world with hosts of angels, uttering, in strains 
unknown before, Peace on earth, good will to men ; 
and it will end when Jesus 'shall have put down 
all rule and all authority and power. For he must 
reign till he hath put all enemies under his feet. And 
when all things shall be subdued unto him, then shall 
the Son also himself be subject unto him that put all 
things under him, that God may be all in all.' 



XL VI. LAMB. 

Behold the Lamb of God, which taketh away the sin of the world. 

John i. 29. 

Jesus is thus called in one more instance, and that 
in verse thirty-six of this same chapter. He is, how- 
ever, called a lamb simply in thirty-two other places. 
The word is applied to christians, John xxi. 15. It 
is applied by Jeremiah to himself, ch. xi. 19. It is 
used parabolically in reference to a man's wife, 
2 Sam. xii. 3, 4. 

John was extremely happy in the application of 
this word to the blessed Redeemer. Nothing could 
have been more beautiful and striking. Isaiah also 
prefigures the Saviour in this manner, ch. Hii. 7, 8. 

We intend, first, to show the beauty of the com- 
parison, and secondly, the great work which the Lamb 
of God came to perform. 

Some have thought that John saw a number of 
lambs going to Jerusalem to be slain on the occasion 
of the passover, and that this sight suggested the idea, 
as if he had said, in comparison, ' Behold the true, 
the most excellent Lamb of God,' &c. Be that as it 
may, there is no creature in the whole animal king- 
dom more delightful to look upon than the lamb. In 
it, we behold innocence, harmlessness and purity. 
Who can look on the lamb as it frolicks and gambols 
in the green pasture without feeling em.otions of 



LAMB. 213 

delight and pleasure ? It seems to feel its own secu- 
rity and to exult in its own innocence. In looking 
upon it, our passions are calmed, and our aifections 
seem to partake of the innocence that we admire. 
But we must not dwell on the type, but pass to the 
reality. 'John,' says Dr. Clarke, 'pointing to Christ, 
calls him, emphatically ^ the Lamb of God — all the 
lambs which had hitherto been offered had been fur- 
nished by men ; this was provided by GOD, as the 
only sufficient and available sacrifice for the sin of 
the world. In three essential respects this Lamb dif- 
fered from those by which it was represented : 1st. It 
was the Lamb of God; the most excellent, and most 
available. 2d. It made an atonement for sin; it 
carried away sin in reality, the others only represen- 
tatively. 3d. It carried away the sin of the world; 
whereas the other was offered only in behalf of the 
Jewish people.'' 

But John presents something more than the mere 
fact that Christ was the Lamb of God. He also 
shows the great object that God had in view in send- 
ing this Lamb among men. It was ' to take away 
the sin of the world.' This same object is ascribed 
to this Lamb in several other instances. Thus, we 
are told by Peter in his sermon before those who 
'denied the Holy One,' that 'Unto you first, God, 
having raised up his Son Jesus, sent him to bless you, 
in turning every one of you away from your iniqui- 
ties.'^ The same blessed truth is presented in another 
form by the Apostle Paul in his letter to the Hebrew 
church : ' For now once in the end of the world [age] 

* Acts iii. 26. 



214 TITLES OF CHRIST. 

hath he appeared to put away sin by the sacrifice of 
himself.'^ But we cannot multiply quotations. We 
see a great and sublime work to be accomplished by 
the Lamb of God. To say that sufficient power and 
wisdom were not given for the accomplishment of this 
great object, would seem to be an impeachment of 
the character of the Being who sent this Lamb into 
the world. To dwell, therefore, on the certainty of 
the work, is wholly unnecessary. Its nature would 
better occupy our time if our limits would allow. 
A remark must suffice : ' Behold the Lamb of God 
who taketh away the sin of the world;' not who 
taketh away the punishment due to sin; not who 
reconciles God, or endures his wrath. These objects 
were not embraced in his mission. He came ' to take 
away sin,' as the physician takes away the disorder 
from his patient. As the one restores the body to 
health, so the other restores the mind. But one may 
fail for want of skill, but the other is sure to accom- 
plish his work. Such then is the nature of that 
salvation which the Lamb of God came to effect for 
the human family. 

A moral view, and we must close. Let us look to 
this Lamb and imbibe his spirit. He was harmless 
and undeiiled= In him every virtue met. Let us 
then gaze upon the beauties of his character, upon his 
harmlessness and innocence, till our souls become 
assimilated to that blessed and pure spirit so glori- 
ously manifested during the whole of his ministry 
upon earth. I 

* Heb. ix. 26. ■ 

f For some farther illustrations, see title Lion, where Jesus is seen 
in the character of both the Lion and the Lamb. 



XLVIL LEADER. 

* Behold ! I have given him for a witness to the people ; a Leader and 
commander to the people.' Isa. Iv. 4. 

Christians generally suppose the Messiah to have 
been intended in this passage. It is the only instance 
in all the Scriptures where he is thus called, though 
similar terms are frequently employed in reference to 
him, such as Captain, Commander, both of which 
may be found in their appropriate places. 

The signification of the word is too evident to need 
criticism. The office or title thus ascribed to the Mes- 
siah was gloriously sustained by him throughout the 
whole of his eventful life, and the Christian religion 
every where directs us to look to him in this light: 
' Looking unto Jesus, the author and finisher of our 
faith, who, for the joy that was set before him, en- 
dured the cross, despising the shame, and is set down 
at the right hand of the throne of God.'^ In order to 
see the beauty and glory of this title, it may be well 
to see the grand results that will follow from giving 
Jesus a Leader and commander to the people. The 
chapter where this declaration is found, opens with a 
gracious invitation : ' Ho, every one that thirsteth, 
come ye to the waters, and he that hath no money; 
come ye, buy, and eat; yea, come, buy wine and 

* Heb. xii. 2. 



216 TITLES OF CHRIST. 

milk without money and without price. Wherefore 
do ye spend money for that which is not bread? and 
your labor for that which satisfieth not? hearken 
diligently unto me, and eat ye that which is good, 
and let your soul delight itself in fatness.' Then the 
great truth is presented that God had given a Leader 
to the people. Then follow promises and invitations. 
Then beautiful illustrations are drawn from the 
descent of the rain and the snow. And even nature 
herself is represented as rejoicing at the glorious 
results flowing from the coming of this Leader to the 
people : ' For ye shall go out with joy, and be led 
forth with peace : the mountains and the hills shall 
break forth before you into singing, and all the trees 
of the field shall clap their hands. Instead of the 
thorn shall come up the fir-tree, and instead of the 
brier shall come up the myrtle-tree : and it shall be to 
the Lord for a name, for an everlasting sign that shall 
not be cut ofi^.' What grand and striking language ! 
How feeble is all the imagery in human composi- 
tions, when compared with that presented by the 
sacred writers ! Well would it be for the scholar 
if he would come and drink at this pure fountain of 
truth. 

But we must look to the character of our Leader 
and to his commands. 

There are several qualities essential to a good 
leader. He must be wise to devise, powerful to 
execute, and wiUing to suflfer himself first in his own 
cause. He who was given as a Leader to the people, 
possessed all these qualities in all their fulness. 

Look, for a moment, at the wisdom of this Leader. 
He came to effect a great work. The world was in a 



LEADER. 21? 

^tate of confusion and moral darkness. Th^re had 
been many philosophers who had wrote correct max- 
ims and inculcated pure precepts, but all their attempts 
to reform society had proved ineffectual. At last, 
€rod gave a Leader to the people, every way qualified 
to reform the world. Look at the instruments selected 
by him to effect this mighty revolution ; a revolution 
compared with which all others sink into insig- 
nificance. The means were apparently wholly in- 
>adequate to the end. He asked no assistance of any 
earthly power. He went not to the mighty ones of 
earth. He solicited aid from no throne, save that of 
Crod. He collected no vast army from among men. 
He fitted out no great military expedition. No. He 
turned from every plan which the wisdom of this 
world would have chosen. He went and selected 
twelve men of obscure birth and parentage; unpol- 
ished by learning, and of no authority in the world. 
Earthly wisdom would have sought the patronage of 
the great and the influence of the learned. This 
Leader disdained such a course. He led his scholars 
gently into his kingdom. He removed their preju- 
dices, enlightened their understandings, and sent 
them forth amid the frowns and opposition of a cruel 
world. ' As they had no help from the powers of this 
world, civil or military, so had they all the opposition 
that was possible; which they withstood and baflied: 
they sowed the good seed of the word under the very 
feet of the Roman magistrates and soldiers, who, 
though they trod it down, and rooted it up, yet could 
not destroy it so far, but that still it sprang out again, 
and yielded a fruitful and glorious harvest.' 

Look next at the power of this Leader. He stood 
19 



218 TITLES OF CHRIST. 

friendless and unarmed before the world. Every sect 
and every throne was arrayed m the most hostile 
manner against him. It has been well said by 
Fenelon that ' a powerful conqueror may establish, 
by his arms, the belief of a religion, which flatters the 
sensuality of men ; a wise legislator may gain him- 
self attention and respect by the usefulness of his 
laws; a sect in credit, and supported by the civil 
power, may abuse the credulity of the people : all 
this is possible; but what could victorious, learned, 
and superstitious nations see, to induce them so 
readily to Jesus Christ, who promised them nothing 
in this world but persecutions and sufferings; who 
proposed to them the practice of a morality, to which 
all their darling passions must be sacrificed?' Such 
a Leader the world never saw before ; one who went 
on in the midst of every obstacle that the collected 
wisdom of man could throw in his way; one who 
led his followers forth in despite of courts, of crowns, 
and of potentates. His enemies looked on with 
astonishment, till finally even the Pharisees, his most 
untiring enemies, 'said among themselves,' 'Perceive 
ye how ye prevail nothing? Behold, the world is 
gone after him.'=^ But we cannot pursue the history 
of the unnumbered and splendid triumphs of our 
Leader. Suffice it to say, that he commenced his 
great work at Jerusalem, and he will go on till the 
temples of idolatry are thrown down, till kings shall 
fall down before him, and till the banner of the cross 
wave over a subjugated world ! 

* John xii. 19. 



LEADER. 219 

* Before him kings and tyrants fall, 
Detest their crowns, and on him call, 

And he a pardon freely gives : 
The world, in sin, was dead before ; 
To life the world he will restore, 

And in him all the world shall live.' 

Bat we have said that a Leader must not only be 
wise to plan, and powerful to execute, but he must 
also be willing to suffer first in his own cause. 
Thousands of our race have embarked in noble 
causes, and have possessed sufficient wisdom and 
power, but have been unwilling to suffer. As long 
as prosperity smiled, they were faithful, but the 
moment persecution came, the cause was left to 
suffer. Not so with this Leader. He laid down his 
rules and followed them. In the midst of the riches 
of a world, he pathetically exclaimed, ' The foxes 
have holes, and the birds of the air have nests, but 
the Son of man hath not where to lay his head.'^ A 
rich young man came to him apparently desirous of 
being a follower. The condition was, ' Go and sell 
all that thou hast and give to the poor, and come and 
follow me, and thou shalt have treasure in heaven.' 
And he ' went away sorrowful, for he had great pos- 
sessions.'! As this Leader was willing to suffer first 
in his own cause, so he wanted no followers that 
would not be governed by the same self-sacrificing 
spirit. ' He that loveth father or mother more than 
me, is not worthy of me,' said our great Leader to 
the world. 

Would we then be thought worthy of a place in 

* Matt. viii. 20. f lb. xix. 16—22. 



220 TITLES OF CHRIST. 

his ranks, we must renaunce all the charms of 
wealth, all the flattery of the world, and all the 
allurements of popularity. We must be actuated by 
the purest motives. We should be like the American 
patriot in England during the struggle for liberty. 
Several attempts it is said were made to buy him over 
to the interests of the crown, but being weary of these 
importunities, he said one day to those who would 
draw him aside from the path of duty, ' I am poor, 
but the king of England is not rich enough to buy 
me.' So will the devoted follower say to the enemies 
of our Leader, 'I am poor, but this world is not rich 
enough to buy me.' Such is the spirit that our 
Leader wishes to see among his disciples. Let us 
then endeavor to rally around his standard; let us 
imbibe his spirit ; and though our path may lead to 
persecution, and even death, yet we shall know that 
we cannot suffer more than he has endured before us. 
' If they call the master of the house Beelzebub, how 
much more shall they call those of his household. '=^ 
Our path of duty is plain. Let us then move forward. 
We have a faithful Leader; one who has met the 
frowns and persecutions of a world, who was never 
known to falter for a single moment; one who pos- 
sesses every qualification, and one who has said, 'I, 
if I be lifted up, will draw all men unto me.' Our 
Leader has been lifted up, and he is now drawing a 
world to himself What a glorious work ! He is not 
leading his followers through seas of blood and war. 
to an earthly possession, but to a kingdom of right- 
eousness, peace, and joy. May we be faithful then 

* Matt. X. 25. 



I 



LEADER. 221 

even unto deatli. Our Leader has conquered death 
and sat down at the right hand of the throne of the 
Majesty on high. There he will remain till ' the 
restitution of all things,' and then his followers will 
meet him in another and a better world, and enjoy his 
presence forever. 
19=^ 



XLVIII. LIFE. 

* Jesus saith unto ThomaS; I am the Way, and the Truth, and the Life.' 

John xiv. 6. 

Jesus, in a few other instances, though in language 
somewhat different, declares himself to be the liife. 
Thus, he says, ' The Bread of God is he which 
Cometh down from heaven, and giveth life unto the 
world.' ^ ' I am the resurrection and the Life.'f 
Peter calls him ' the Prince of life.'J The great 
Apostle, in writing to the Colossian church, says, 
' When Christ, who is our life, shall appear, then 
shall ye also appear with him in glory.'^ The 
apostle John opens his first epistle with a reference 
to Jesus, as our life : ' That which was from the 
beginning, which we have heard, which we have 
seen with our eyes, which we have looked upon, and 
our hands have handled, of the Word of life ; for the 
life was manifested, and we have seen it, and bear 
witness, and show unto you that eternal life which 
was with the Father, and was manifested unto us.'|| 
Again : ' This is the record that God hath given to 
us, eternal life, and this life is in his Son.' IF In fine, 
Jesus is ever considered by the sacred writers as the 
Life of the world, and to present the various passages 

* John vi. 33. f lb. xi. 25. ' ^ Acts iii. 15. 

§ Colos. iii. 4. II 1 John i. 1, 2, ^ lb. v. 11. 



I 



LIFE. 223 

wherein this great truth occurs, would be to trans- 
cribe a large portion of the New Testament. 

The motto occurs in the midst of the conversation 
and exciting events connected with the Last Supper. 
From the bustling world of festive Jerusalem, the 
Saviour withdrew among the quiet circle of his dis- 
ciples. The twelve whom he had chosen to be the 
props and pillars of a new world, were the company 
among whom Jesus had resolved to keep the festival. 
There he sat as head of a family and priest, uttering 
the prayers and songs, breaking the bread, and dis- 
tributing the wine. Soon the Shepherd was to be 
slain, and the sheep to be scattered. In view of the 
approaching sufferings of the 'little flock,' he who 
was their Life, and the Life of the world, said, ' Let 
not your heart be troubled : ye believe in God, believe 
also in me. In my Father's house are many man- 
sions : if it were not so, I would have told you. I go 
to prepare a place for you. And if I go and prepare 
a place for you, I will come again, and receive you 
unto myself; that where I am, there ye may be also. 
And whither I go ye know, and the way ye knovv.' 
On hearing of the way, Thomas says, ' Lord, we 
know not whither thou goest ; and how can we know 
the way 7' Then the great Teacher said, 'lam the 
Way, the Truth, and the Life. No man cometh unto 
the Father, but by me.' But we cannot follow out 
the history. That we may do in considering the 
other two titles found in connection with the one 
under consideration. 

In what sense is Jesus the Life 1 He is to the soul 
that which bread is to the body. As the latter 
imparts vigor and nourishment to our physical nature, 



224 TITLES OF CHRIST. 

SO the other gives strength to our moral nature. And 
as the world cannot do without hread, neither can it 
do without Jesus. He is the great source or foun- 
tain of all spiritual blessings. To him, then, and 
to him alone, must we look. ' My natural life,' says 
one, 'is exposed to ten thousand contingencies, the 
least of which may destroy it as soon as my foot 
crushes the moth, or as the breeze breaks the bubble. 
That I live, as it regards the life of nature, is a con- 
stant miracle of Providence. That I live spiritually, 
is a greater miracle of grace, for which I am indebted 
to him who is himself my Life. Was that new life, 
which he hath given me, vested in myself, it would 
soon perish ; but in him it is far beyond the reach of 
violence or accident.' ' In him was life, and the Life 
was the light of men. '=^ Jesus presents himself to us 
as 'the bread of life;' as 'the water of life.' 'The 
words that I speak unto you, they are spirit, and they 
arehfe.'t 'He that hath the Son hath life.'J 'He 
that believeth on the Son hath everlasting life.'$ 
Passages like these abound every where in the dis- 
courses of our Lord and in the subsequent teachings 
of his disciples. 

It should be remembered that Jesus not only im- 
parted spiritual life, but he even gave life to the dead. 
The very graves opened at his presence. Indeed, the 
power of Jesus was unbounded. For he could impart 
life to the physical, intellectual, and moral worlds. 
He could say to a Lazarus, ' Come forth ! ' Then to a 
maniac, ' Come out of the man, thou unclean spirit ! ' 
Then to the transgressor, ' Go, and sin no more ! ' 

* John i. 4. f lb. vi. 63. 

t 1 John V. 12. § John iii. 36. 



LIFE. 225 

And if we follow him, we find even the waves and 
the sea becoming calm at his approach ! 

Here we cannot refrain from presenting the words 
of Pollockj who has graphically described the blessed 
effects that flowed from him who is emphatically 
called the Life : — 

* * # ( The wretch that begging sat, 
Limbless, deformed, at corner of the way, 
Unmindful of his crutch, in joint and limb. 
Arose complete ; and he that on the bed 
Of mortal sickness, worn with sore distress, 
Lay breathing forth his soul to death, felt now 
The tide of life and vigor rushing back, 
And looking up, beheld his weeping wife 
And daughter fond that o'er him bending stooped 
To close his eyes. The frantic madman too, 
In whose confused brain reason had lost 
Her way, long driven at random to and fro, 
Grew sober, and his manacles fell off. 
The newly-sheeted corpse arose, and stared 
On those who dressed it, and the coffined dead. 
That men were bearing to the tomb, awoke, 
And mingled with their friends.' * * * 

In conclusion J we may well cite the strong language 
of an apostle, when Jesus, seeing many of his disciples 
going back, and walking no more with him, said, ' Will 
ye also go away? Then Simon Peter answered him, 
Lord, to whom shall we go 7 Thou hast the words 
of eternal life. And we believe and are sure that 
thou art that Christ the Son of the living God.^ 
Glorious confession ! Let us thus under all circum- 
stances acknowledge our Master. Let us put entire 
confidence in him, and finally we shall enter upon 
that world where we shall enjoy that life and immor- 
tality which he brought to light ! 



XLIX. LIGHT OF THE WORLD. 

* Then spake Jesus again unto them, saying, I am the Light of the 
world ; he that followeth me shall not walk in darkness, but shall 
have the light of life.' John viii. 12. 

Jesus is called a Light in seven instances in the 
Scriptures, and Light of the world in one other pas- 
sage. The Divine Teacher also called his disciples 
the Light of the world, Matt. v. 14. 

If the reader will turn to the first verse of the chap- 
ter where the motto is found, he will there see that 
'early in the morning Jesus came again into the 
temple,' and that the case of the adulteress was 
brought before him. With great wisdom and calm- 
ness he eludes the artful snare which the Jewish 
sanhedrim had laid for his destruction. And then 
with great dignity he resumes his discourse, probably 
availing himself of the rising sun, which was at that 
moment beautifully illuminating that magnificent 
edifice, to declare to the people, that as this luminary 
gave light and animation to the material world, so he, 
in like manner, was destined, in the counsels of 
Supreme Wisdom, to give light and vigor to the 
moral, intellectual, and spiritual worlds ! How ap- 
propriate and striking then is this title. And we 
have thought that if we could sketch a few of its 
beauties, we might interest the reader, and perhaps 
persuade him to study the excellencies of the brightest 



LIGHT OF THE WORLD. 227 

and purest character that has ever been displayed 
before mortal eyes. It is worthy of remaik, that 
Jesus communicated both moral and natural light. 
He not only opened the natural eye, but he also 
opened the eyes of the understanding. He had com- 
mand over both the natural and moral world. He 
could make the mind and the body whole. No 
disease, either of body or mind, was too inveterate 
for him to remove. And it is remarkable that he 
never refused to do either even to the vilest of our 
race. 

But in what sense is the Redeemer the Light of the 
world? There are several qualities in light, which 
may all be applied to Jesus and his mission. 

I. Light cannot create; it can only show what 
already exists. 

n. Light is perfectly adapted to the human eye. 

HI. Light is inexhaustible; otherwise we should 
live in constant fear of eternal night. 

IV. Light is impartial ; having no favorite to bless. 

Now Jesus is the light of the moral world, as the 
sun is the light of the natural world. Man can no 
more do without Jesus, than he can do without the 
hght of day. As natural light follows in the track of 
the sun, so does moral light follow in the path of 
Jesus. 'Without me,' said the great Saviour, 'ye 
can do nothing.' All systems of religion, where 
Jesus is not taken for a Light, must sooner or later 
come to nought. 

I. Jesus did not come to create truth. He came to 
reveal what had been true from all eternity. No 
being can create truth. Man might as well attempt 
the creation of a God, as to think of bringing the 



228 TITLES OF CHRIST. 

simplest truth into being. 'She is not of created 
things, and is therefore exempt from their destiny* 
God's well-beloved daughter knows neither age nor 
decay. Before the work of creation began, she was 
with the Father of all things ; and when time shall 
have ceased to be, she will stand before his throne, 
and still bask in the living light of the ineffable pre- 
sence ! ' Jesus came to shed light on the character 
of God. He revealed him to the world as a Father. 
Man now can repose the utmost confidence in God • 
for he feels that he is his best friend. Jesus presented 
human duty in a clearer light than was ever seen 
before. A great many systems of moral philosophy 
have been presented to the world, but the system of 
Jesus excels them all. It is comprehensive, and ex- 
actly adapted to the mind. ' Thou shalt love the 
liOrd thy God with all thy heart, and with all thy 
soul, and with all thy mind ; thou shalt love thy 
neighbor as thyself.' Can any thing be more excel- 
lent ? These two commands of God are binding on 
every moral being throughout the universe, and the 
time can never arrive when man will cease to be 
amenable to them. 

II. Jesus adapted the truths which he taught to 
the human understanding, as natural light is adapted 
to the eye of man. That is, he communicated truth 
in such a simple and plain manner, that the lowest 
mind could comprehend him. His usual form was 
by parables, the most pleasing medium through 
which truth can be presented. Hence, when he 
taught, the multitudes thronged to hear him. Jesus 
* knew what was in man,' and therefore, he was well 
qualified to reach his heart. Truth never appeared 



LIGHT OF THE WORLD. 229 

in such a lovely form before. It won the affections, 
and man paid homage to the great moral Teacher 
sent from heaven. In a word, there was every thing 
so grand in doctrine and so delightful in manner, that 
the people might well exclaim, ' Never man spake 
like this man ! ' 

III. The moral light of Jesus is inexhaustible. 
Though our earth were crowded with inhabitants, 
there would be natural light enough for them all. 
The sun was designed for the whole of oyr globe, 
and it shines alike upon the palace of the rich, and 
the humble cottage of the poor. So God designed 
this moral Light for all, and all will ultimately enjoy 
its beams. As the morning flower turns to receive 
the rays of the sun, so will the mind, in due time, 
turn to Jesus as the Light of the world. 

lY. Jesus, as a moral Light, is impartial. He has 
no favorites : all are alike objects of his grace. ' God 
so loved the world, that he gave his only-begotten 
Son, not to condemn the world, but that the world 
through him might be saved.' 'It is a light thing,' 
said Jehovah, speaking through the medium of his 
prophet, ' to raise up the tribes of Jacob, and restore 
the preserved of Israel ; I will give thee for a light to 
the Gentiles, that thou mayest be my salvation to the 
ends of the earth.' Can such language mean any 
thing less than the happiness of the whole world? It 
would be derogatory both to the character of Jehovah 
and his Son, to suppose that any thing short of the 
salvation of the world was intended in the Gospel 
plan. Indeed, the comparison would be lost, which 
Jesus designed to draw between himself and the 
natural light of day. As well contend that the sun 
20 



230 TITLES OF CHRIST. 

was not made for all, as to assert that Jesus was not 
sent to be the Saviour of the world. 

But let us turn to the great moral truth connected 
with our subject by Jesus himself: 'He that follow- 
eth me shall not walk in darkness, but shall have the 
light of life.' A more beautiful and delicate expres- 
sion was never dropped before. It seems to contain 
a world of meaning. It presents a truth that should 
be engraven on every heart. Jesus is the true ' Light 
that lighteth every man that cometh into the world.' 
Yet many seem to love darkness rather than light. 
Thousands follow their own devices in preference to 
the precepts of the great Redeemer. By following 
Jesus, we may understand walking according to his 
example. 

There are many other interesting traits in Jesus; 
but we must leave them, as this number already 
exceeds the limits which we designed. We trust the 
reader will be guided by this Light sent from heaven, 
and if so, he will find himself in the true path to hap- 
piness, and ' will have the light of life.' 



L. LION. 

* And one of the elders saith unto me, Weep not. Behold, the Lion 
of the tribe of Juda, the Root of David, hath prevailed to open the 
book, and to loose the seven seals thereof.' Rev. v. 5. 

This word is applied in various ways in the Scrip- 
tures ; not only to the king of beasts, but to tyrants 
and violent oppressors, 2 Tim. iv. 17 ; to enemies and 
evils of every kind, Psa. xci. 13; and to some pre- 
tended difficulties and hinderances to divert one from 
his duty, Prov. xxii. 13. It is applied comparatively 
to the devil, 1 Pet. v. 8. Nebuchadnezzar is com- 
pared to a lion 'from the swelling of the Jordan.' 
It was seeing a lion which furnished Samson with his 
famous riddle. Isaiah, describing the happy time of 
the Messiah, says, ' The calf, the young lion, and the 
fatling shall lie down together, and a little child 
shall lead them.' xi. 8. In one instance, God is com- 
pared to a lion, Isa. xxxi. 4. The motto is the only 
place where the Redeemer is thus called ; and it is 
worthy of remark, that in this very connection he is 
also styled a Lamb ! ' And I beheld, and lo ! in the 
midst of the throne, and of the four beasts, and in the 
midst of the elders, stood a Lamb as it had been 
slain.' ^ ^ ^ 

But why is Jesus called a Lion 7 It is the very 
last title we should have expected to find applied to 



232 TITLES OF CHRIST. 

one who is represented as having been ' moved with 
compassion' in the days of his flesh. How singu- 
lar, when we turn to the various incidents connected 
with the Ufe of the Son of God ! At one time, he 
is seen restoring the sick; then taking up httle 
children in his arms and blessing them; then, in 
the act of dying, praying, ' Father, forgive them, for 
they know not what they do.' And yet he is called 
a Lion ! Indeed, what seeming contrarieties meet in 
the Redeemer. He was born in a manger, yet des- 
tined to be the Conqueror of the world ! In his 
obedience to his parents he appears as a Lamb; in 
disputing with the doctors as a Lion! There was 
the purity of infancy with the full development of 
maturity. He was a Son, yet was called ' the Mighty 
God, the Everlasting Father ! ' He was subject to 
man while on earth, and yet could have had ' more 
than twelve legions of angels.' He was in the house 
of mourning, and in the house of feasting, and the 
heart reverenced and blessed him in them both. 
How many contrarieties and diverse excellencies 
appear in the character of the Son of God, and yet 
all are blended in perfect harmony! The world 
never saw such a model before. Such a character 
must be divine, for it bears the impress of a God I 

A very excellent minister of the old school thus 
speaks on this subject : — 

' There do meet in the person of Christ such really 
diverse excellencies which otherwise would have been 
thought utterly incompatible in the same subject; 
such as are conjoined in no other person whatever, 
either divine, human, or angelical; and such as 
neither men nor angels would ever have imagined 



LION. 233 

could have met together in the same person, had it 
not been seen in the person of Christ.'=^ 
But why is Jesus called a Lion ? 

I. Because of his descent : — ' For it is evident,' says 
the Apostle, ' that our Lord sprang out of Judah ; of 
which tribe Moses spake nothing concerning priest- 
hood.'! It is supposed that this tribe used the lion 
as an emblem upon their ensign. It will be remem- 
bered that Jacob, in his dying benedictions upon his 
sons, spake of Judah as a lion : ' Judah is a lion's 
whelp ; from the prey, my son, thou art gone up : he 
stooped down, he couched as a lion, and as an old 
lion: who shall rouse him up? 'J Judah was thus 
called to denote the dignity and superiority of that 
tribe above the rest. 

II. Jesus is called a Lion on account of his kingly 
power and strength ; his nobleness of spirit, and his 
vigilancy and watchfulness, his heroism and invinci- 
bleness. These are the well-known properties of the 
lion. He is also called king of beasts : so the Lion of 
the tribe of Judah is called ' King of Kings and Lord 
of Lords.' 

But what is the Lion of the tribe of Judah to accom- 
plish? This may be gathered from the Scripture 
connected with our motto : ' And I saw in the right 
hand of him that sat on the throne a book written 
within and on the back side, sealed with seven seals. 

* See a valuable Discourse in the works of President Edavards, 
vol. vii. ser. v., entitled ' The Excellency of Christ,' wherein the author 
has shown in a very interesting manner the Saviour in the character 
ol a Lion and a Lamb. 

t Heb. vii. 14. :j: Gen. xlix. 9. 

20=^ 



234 TITLES OF CHRIST. 

And I saw a strong angel proclaiming with a loitd 
voice, Who is worthy to open the book, and to loose 
the seals thereof? And no man in heaven, nor in 
earth, neither under the earth, was able to open the 
book, neither to look thereon. And I wept much, 
because no man was found worthy to open, and to 
read the book, neither to look thereon.' While the 
Revelator was thus weeping, ' one of the elders saith 
unto him. Weep not ! Behold the Lion of the tribe 
of Juda ! ' And while John was thus looking and 
expecting to behold a lion, ' lo ! in the midst of the 
throne and of the four beasts, and in the midst of the 
elders, stood a LAMB as it had been slain. =^ ^ =^ 
And when he had taken the book, the four beasts, 
and four and twenty elders, fell down before the 
Lamb, having every one of them harps, and golden 
vials full of odors, which are the prayers of saints. 
^ ^ ^ And I beheld, and I heard the voice of many 
angels round about the throne, and the beasts, and 
the elders : and the number of them was ten thousand 
times ten thousand, and thousands of thousands; 
saying with a loud voice. Worthy is the Lamb that 
was slain to receive power, and riches, and wisdom, 
and strength, and honor, and glory, and blessing. 
And every creature which is in heaven, and on the 
earth, and under the earth, and such as are in the 
sea, and all that are in them, heard I saying. Bless- 
ing, and honor, and glory, and power, be unto him 
that sitteth upon the throne, and unto the Lamb, for 
ever and ever.' 

There has been much conjecture and fancy respect- 
ing the ' book written within and on the back side, 



LION. 235 

sealed with seven seals.'^ We are not certain that 
a definite view can be obtained. Calmet says the 
prophecies of John are intended. And he says the 
same book is alluded to in the prophecy of Isaiah, 
xxix. 11. Cruden says, ' This was the book of God's 
decrees and purposes relating to his church, as to 
what remarkable things should happen to it to the 
end of the world ; its being sealed denotes that the 
matter contained in it was locked up from and un- 
known to the creatures.' So we might go on and fill 
our work with the conjectures of various commen- 
tators. We think that we are perfectly safe in speak- 
ing here of Christ as a prophet. He prevailed and 
broke the seal of prophecy. In one sense, ' no man 
in heaven, nor in earth, neither under the earth, was 
able to open the book.' When the Lion of the tribe 
of Judah appeared, then all was made plain. View 
him in one of the most interesting incidents connected 
with his eventful life. Two of the disciples were on 
their way 'to a village called Emmaus, and they 
talked together of all those things which had hap- 
pened.' A stranger approached. ' He said unto them, 
What manner of communications are these as ye walk 
and are sad ? ' Then did they relate ' how the chief 
priests and rulers delivered Jesus to be condemned to 
death, and crucified him.' Then, ' beginning at Moses 

* Reference is here made to the ancient manner of writing. There 
were no books then, in the common acceptation of that term, for the 
art of printing was not discovered till A. D. 1440. In writing, mate- 
rials were selected from the vegetable, animal and mineral kingdoms. 
A very common mode was to write on parchment or some flexible 
material, and then put the whole in the form of a roll, and sometimes 
it was sealed. Cruden's Concordance and Calmet's Dictionary may 
be advantageously consulted by the curious on this subject. 



236 TITLES OF CHRIST. 

and all the prophets, he expounded unto them in all 
the Scriptures the things concerning himself.' It was 
then the Lion of the tribe of Judah ' opened the book 
and loosed the seals thereof.' Then did he prevail 
and unfold to their astonished view the glories of 
prophecy. He showed that all centred in him, like 
the light of ten thousand suns brought into one focus ! 
So charmed were the disciples with their Teacher, 
that when ' he made as though he would have gone 
further, they constrained him, saying, Abide with us : 
for it is towards evening, and the day is far spent.' 
' And it came to pass as he sat at meat with them, he 
took bread, and blessed it, and brake, and gave to 
them; and their eyes were opened, and they knew 
him.' It was their Friend, the Lamb who had been 
slain, and the Lion of the tribe of Judah ! No wonder 
they said, ' Did not our hearts burn within us while 
he talked with us by the way, and while he opened 
to us the Scriptures?' The Lion had prevailed over 
all his enemies ; he had burst the tomb, and now stood 
before the world as ' the first-born from the dead,' 
as the author of life and immortality to a dying 
world ! In his greatest weakness, he was strong, and 
when he suffered most from his enemies, he brought 
on them the greatest confusion ! An apostle after- 
wards learned this : ' When I am weak then am I 
strong.'^ When Jesus was led as a lamb to the 
slaughter, then was he the Lion. His very weakness 
was his strength. His humiliation was his exalta- 
tion. He was then achieving a mightier victory than 
was ever accomplished by all the kings and conquer- 
ors of earth! He was conquering himself! Hero 

* 2 Cor. xii. 10. 



LION. 237 

then met the Lion and the Lamb ! They did indeed 
he down together in the Son of God ! Never before 
did they meet in one individual. What a beautiful 
sentiment is connected with this subject. We see in 
the moral world the Lamb and the Lion meeting, and 
these two form a perfect character ! Would we then 
become like the Son of God 7 We must put on the 
meekness and patience of the Lamb, and then in moral 
strength we shall be as the Lion. The christian 
characte;*, like that of the great Founder, is formed 
of contrarieties and diverse excellencies, and yet all 
are blended in perfect harmony ! There all meet like 
the various colors in the rainbow ; or like the inherent 
beauties in the cold marble when warmed into life by 
the hand of the sculptor ! We wish we could pursue 
the rich theme that opens before us ; for we want to 
show how the Lion of the tribe of Judah has prevailed 
from the very hour when ' he was led as a lamb to 
the slaughter;' and how he will prevail till he 'gives 
up the kingdom to God even the Father;' but we 
must bring our present number to a close, by making 
an application of the whole subject. And we cannot 
do this better than in the words of the divine to whose 
sermon we have alluded in another part of this num- 
ber :— ' If you do come to Christ he will appear as a 
Lion, in his glorious power and dominion to defend 
you. All those excellencies of his, in which he 
appears as a Lion, shall be yours, and shall be em- 
ployed for you in your defence, for your safety, and to 
promote your glory. He will be as a Lion to fight 
against your enemies. Unless your enemies can con- 
quer this Lion, they shall not be able to destroy or 
hurt you; unless they are stronger than he, they 
shall not be able to hinder your happiness.' 



LI. LORD. 

The word which God sent unto the children of Israel, preaching peace 
by Jesus Christ : he is Lord of all.' Acts x, 36. 

Jesus is called by this name in seventy-two in- 
stances; Lord Jesus Christ, twenty-eight; Lord Jesus, 
twenty-two ; Lord of glory, once ; Lord of Lords and 
King of Kings, twice. The word is usually applied to 
God, especially in the Old Testament. The transla- 
tors have only used the word Jehovah, the incommu- 
nicable name of God, in four instances. In all other 
cases, they have used the term Lord, and for the sake 
of distinction, when this word corresponds to Jehovah, 
it is printed in capitals. It is said that to this day the 
Jewish doctors always read adon or adoni, Lord, or 
mi/ Lord, where they find Jehovah. The word tcigiogj 
translated Lord in the New Testament, is sometimes 
rendered sir, sometimes master, and once, owner, 
' When this title is in the vocative, without either the 
possessive pronoun my prefixed or any name or title 
annexed, the application is invariably, according to 
the best use at present, to God or Christ.' To say, 
Lord, or, O Lord, help me ! is nowhere proper but in 
an address to God, whereas. Help me, Trvy lord, is pro- 
per only when spoken to a man. This distinction is 
sacredly observed in the common version of the Old 
Testament. Two exceptions, however, occRr : Exod. 
iv. 10, 13. Psa. XXXV. 23. The following paragraph 



LORD. 239 

from an eminent critic, to whose work we shall refer 
in a note, seems worthy of a place in this number. 
*One who reads the Bible with reflection, (which not 
one of a thousand does,) is astonished to find, that on 
the very first appearance of Jesus Christ as a teacher, 
though attended with no exterior marks of splendor 
and majesty ; though not acknowledged by the great 
and learned of the age; though meanly habited, in a 
garb not superior to that of an ordinary artificer, in 
which capacity we have ground to believe he assisted 
(Mark vi. 3.) his supposed father in his earlier days; 
he is addressed by almost every body in the peculiar 
manner in which the Almighty is addressed in prayer. 
Thus the leper, ''Lord, if thou wilt, thou canst make 
me clean," Matt. viii. 2. Thus the centurion, "Lord, 
my servant lieth at home," verse 6. The Canaan- 
itish woman crieth after him, " Have mercy on me, O 
Lord," ch. xv. 22. He is likewise mentioned some- 
times under the simple appellation of The Lord^ John 
XX. 2, without any addition, a form of expression 
which in the Old Testament our translators, as above 
observed, had invariably appropriated to God. What 
is the meaning of this ? Is it that, from his first show- 
ing himself in public, all men believed him to be the 
Messiah, and not only so, but to be possessed of a 
divine nature, and entitled to be accosted as God? 
Far from it. The utmost that can with truth be 
affirmed of the multitude is, that they believed him to 
be a prophet.' To sum up the whole matter, it 
appears that though this term was applied to both 
God and the Saviour, it was not considered generally 
as denoting superiority by those who used it when our 
•Lord was upon the earth ; for it was given by some 



240 TITLES OF CHRIST. 

Greek proselytes to the apostle Philip, John xii. 2L 
Paul and Silas were thus addressed, Acts xvi. 30. 
It is given to Pontius Pilate, a pagan and idolater, 
Matt, xxvii. 63. It is indeed given to Jesus by those 
who knew nothing about him. He was addressed in 
this way by the Samaritan woman, John iv. 11 ; and 
by the impotent man at the pool of Bethesda. In 
these places, our translators have used the word sir. 
'The term lord is used in the English translation 
where the corresponding words, both in Hebrew and 
Greek, are names of officers, equivalent to rulers, 
magistrates, governors of provinces.' Nothing, there- 
fore, can be concluded from the application of this 
title in the version. 

We have been thus particular, in order to show 
that though the same titles are applied to Jesus as to 
God, it does not follow that both are equal. In 
an accommodated sense, we admit that Jesus is Lord 
of all, but we do not believe him to be the Creator of 
all, or, in other words, that he is the Supreme God ! 

In this part of our number, it would seem proper 
to notice the incident in the life of our Lord where he 
said to the Pharisees, 'What think ye of Christ?^ 
whose son is he ? They say unto him. The son of 
David. He saith unto them. How then doth David 
in spirit call him Lord, saying, The Lord said unto 
my Lord, Sit thou on my right hand, till I make thine 
enemies thy footstool? If David then call him Lord, 
how is he his son7'f This question entirely con- 
founded the Pharisees ; for we are told, 'No man was 

* The Christ — the Messiah. The definite article should always be 
added. See title Christ, and note under title Jesus. 
fMatt. xxii. 41—46. 



LORD. 241 

able to answer him a word.' It appears that the 
Rabbis admitted that the quotation referred to the 
Messiah, but the difficulty suggested by our Lord 
seems never to have occurred to them. We like the 
remark of Campbell on this incident in the life of the 
Son of God: 'It was plainly our Saviour's intention 
to insinuate, that there was in this character, as de- 
lineated by the prophets, and suggested by the royal 
Psalmist, something superior to human, which they 
were not aware of.'=^ We believe that there was 
'something superior to human' in the character of 
Jesus, but we cannot believe that he was God, or the 
Being who sent him. In what sense Jesus was Lord 
of David, we shall now show, by proving that, 

I. Jesus is Lord of all by the gift of his Father. 

II. By his death. 

III. By his resurrection. 

IV. By universal conquest. 

I. Jesus is Lord of all by the gift of his Father, 
Long before his birth, the Father said, 'Ask of me, 
and I shall give thee the heathen for thine inheritance^ 
and the uttermost parts of the earth for thy posses- 
sion.'! In due time the Lord of all came to gather up 
his inheritance, and he said to the world, ' The Father 
loveth the Son, and hath given all things into his 
hands.'J And that we might be assured that all 
would be gathered in, he said, 'This is the Father's 
will which hath sent me, that of all which he hath 
given me, I should lose nothing, but should raise it up 

* For some veiy excellent remarks on the term Lord, and ' certain 
titles of honor,' see The Four Gospels. By George Campbell. Dis, 
vii. part i. 

t Psa. ii. 8. ± John iii. 35. 

21 



S42 TITLES OF CHRIST. 

again at the last day.'^ These passages abundantly 
confirm the great truth that Jesus is Lord of all by 
the gift of his Father ; and not only so, but the last 
shows the great purpose for which all are given to 
him. 

II. Jesus is Lord of all by his death. No fact is 
more evident in the gospel history, than that Christ 
died for all. A single passage will be sufficient : ' For 
the love of Christ constraineth us ; because we thus 
judge, that if one died for all, then were all dead; 
and that he died for all, that they which live should 
not henceforth live unto themselves, but unto him 
which died for them, and rose again.'f This doctrine 
is generally admitted in the christian world. Two 
great truths follow from the fact. One is, that we 
should 'live unto him who died for us;' the other, 
that 'God will have all men to be saved,' because 
* the man Christ Jesus gave himself a ransom for 
all.' So we perceive that on the fact that Jesus died 
for all rests a great moral and a great doctrinal 
truth, both of which we would be glad to enlarge on;, 
but we must pass to our third statement. 

III. Jesus is Lord of all by his resurrection. The 
Apostle presents this in a very forcible manner : ' For 
whether we live, we live unto the Lord ; and whether 
we die, we die unto the Lord : whether we live there- 
fore, or die, we are the Lord's. For to this end Christ 
both died, and rose, and revived, that he might be 
Lord both of the dead and living.'J 'Because I live,' 
said the great Teacher, when on the eve of his cruci- 
fixion, ' because I live, ye shall live also.'|| The 

* John vi. 39. 12 Cor. v. 14, 15. 

% Bom. xiv. 8, 9. y John xiv. 19. 



LORD. 243 

Apostle also says, ' For as in Adam all die, even so 
in Christ shall all be made alive. '^ The Lord of all 
descended into the tomb, and on the third day con- 
quered death, and stood before the world as Lord both 
of the dead and the living ! What rich consolation 
does this great truth afford to the believer. .Tesus is 
his Lord through all the trials of life, and when he 
3omes to die, he will be his Lord in that trying hour, 
and his Lord to all eternity. 

IV. Jesus is Lord of all by universal conquest. 
The extent of the conquest of Jesus was one of the 
great leading themes of prophecy. 'All kings shall 
fall down before him : all nations shall serve him.'f 
'And there was given him dominion, and glory, and 
a kingdom, that all people, nations, and languages^ 
should serve him.'J To illustrate the reign and con- 
quest of the Lord of all, the most beautiful imagery 
is everywhere employed by the inspired writers. 

But we must close, and we cannot finish better than 
by citing the words of the Apostle, wherein he looks 
forward to the final subjection of all things to Christ 
as the Lord of all in the highest and sublimest sense ! 
' God also hath highly exalted him, and given him a 
name which is above every name : that at the name 
of Jesus every knee should bow, of things in heaven, 
and things in earth, and things under the earth ; and 
that every tongue should confess that Jesus Christ is 
Lord, to the glory of God the Father.' || 

* 1 Cor. XV. 22, t Psa. Ixxii. 11. 

$Dan. vii. 14, H Phil. ii. 9— 11. 



LII. MAN. 

* Ye men of Israel, hear these words : Jesus of Nazareth, a Man ap- 
proved of God among you by miracles, and wonders, and signs, 
which God did by him in the midst of you, as ye yourselves also 
know.' Acts ii. 22. 

This word is applied to the Saviour in seven in- 
stances. The term is put both for the body and the 
mind, 2 Cor. iv. 16; the sins and corruptions of 
human nature, Eph. iv. 22. Put also for courage 
and valor, 1 Cor. xvi. 13. Signifies also frailty, 
weakness, Psa. ix. 20. It is put for the church, Eph. 
ii. 15. It is also applied to God, Ex. xv. 3. Jesus 
generally called himself the Son of Man.^ 

This title seems, at first sight, to lower the charac- 
ter of the Redeemer. It appears the more singular 
when we find the distinguishing names, attributes, 
and even works of the Supreme Being ascribed to 
him. We seem indeed perplexed, especially when 
we find that 'even the winds and the sea obey him.' 
We ask in astonishment, like the Apostles of old, 
'What manner of Man is this?' The Trinitarian 
answers the whole matter at once, by saying, that 
though Jesus was but one person, yet he possessed 
two natures. His doctrine is, that one of the three 
infinite minds in the Godhead was so united to a hu- 

* See title Son. 



MAN. 245 

man soul as to form one intelligent being, and retain- 
ing the properties both of the God and of the Man. 
On this opinion we present the following views of an 
excellent controversialist : ' By the Nature of any 
thing we always mean its Qualities. When there- 
fore it is said, that Jesus Christ possesses both a Di- 
vine and a Human Nature, it must be meant, that he 
possesses both the qualities of God and the qualities 
of Man. But, if we consider what these qualities 
are, we perceive them to be totally incompatible with 
one another. The qualities of God are eternity^ in- 
dependence^ immutahility ^ entire and perpetual exemp- 
tion from pain and death^ omniscience, and omnipo- 
tence. The qualities of Man are, derived existence^ 
dependence, liability to change, to suffering, and to 
dissolution, connparative weakness and ignorance. To 
maintain, therefore, that the same mind is endued 
both with a Divine and a Human nature, is to main- 
tain, that the same mind is both created and uncreated, 
both finite and infinite, both dependent and indepen- 
dent, both changeable and unchangeable, both mortal 
and immortal, both susceptible of pain and incapable 
of it, both able to do all things and not able, both 
acquainted with all things and not acquainted with 
them, both ignorant of certain subjects and possessed 
of the most intimate knowledge of them. If it be not 
certain, that such a doctrine as this is false, there is 
no certainty upon any subject. It is in vain to call it 
a mystery ; it is an absurdity, it is an impossibility.''^ 

* A Vindication of Unitarianism, in reply to Mr. Wardlaw's Dis- 
courses on the Socinian Controversy. By James Fates. Chap. iv. 
part iii. 

21^ 



245 TITLES OF CHRIST. 

Our own views are well expressed in this paragraph; 
but we add, that whether we adopt the Trinitarian, 
or the Humanitarian scheme, we are liable to arrive 
at incorrect conclusions. In the view of the writer, 
both are extremes. In a qualified sense, we think the 
popular Trinitarian phrase to be correct, that Jesus 
was both God and Man. He was clothed with the 
attributes of Deity, and yet 'bore our griefs, and car- 
ried our sorrows.' He resembled God in stilling the 
elements of the physical world, in forgiving sins, and 
in raising the dead, and in various acts of his life. 
The winds, the waves, the rocks, the sun, the earth, 
the heavens, — all were subject to the Man Christ 
Jesus ! But then in nearly every instance he ac- 
knowledged that his power was given to him of 
the Father. In Jesus of Nazareth, a Man approved 
of God, we see the Deity moving and acting before 
us ; that is, we see a bright, unclouded, moral exhi- 
bition of the great Father. In this Man, God shines 
upon us in all his brightness and glory.^ If the 
expression be allowed, we think the Man Christ Jesus 
holds an elevation in the scale of being occupied by 
no one else. We do not wish to mysticise ; but we 
confess that while we do not like to level the Re- 
deemer with man, we are also opposed to making 
him equal with God. Every thing relating to Jesus 
is peculiar. His whole mission is grand ; his charac- 
ter is perfect, and every thing that he does commands 
our admiration, and calls forth our reverence. When 
we come, therefore, to place him in the scale of being, 
we find difficulties un thought of before. The longer 

* See title Image. 



MAN. 247 

we dwell on the qualities of his character, and the 
vast objects embraced in his mission, the more these 
difficulties increase. He 'was tempted in all points 
as we are,' and yet he is said to be 'seated at the 
right hand of the throne of God.' All power was 
given to him, and yet 'he was led as a lamb to the 
slaughter.' He is said to be 'Lord of all,' and yet a 
Man ! How singular ! What seeming contrarieties 
meet in the character of the Son of God ! Such a 
character could not have been formed in the schools, 
for there was no model in existence. ' Jesus stands 
alone in the records of time. His character, though 
delineated in an age of great moral darkness, has 
stood the scrutiny of ages; and in proportion as 
men's moral sentiments have been refined, its beauty 
has been more seen and felt. To suppose it invented, 
is to suppose that its authors, outstripping their age, 
had attained to a singular delicacy and elevation of 
moral perception and feeling.'=^ Jesus must, there- 
fore, have 'come from God,' as he said, for his char- 
acter bears the impress of Deity ! 

But we cannot pursue this subject, for it is too vast 
for our work. We like the remark of an eminent 
female writer on this point : 'Unity of character in 

WHAT V/E ADORE IS MUCH MORE ESSENTIAL THAN UNITY 

OF PERSON.'! ^^^ need not perplex our minds on 
this point. It should be sufficient for us that we 
know Jesus of Nazareth, a man approved of God, 
has come on an errand of mercy ; that the Being who 

* A Discourse on the Evidences of Revealed Religion. By William 
E. Channing-. 

j- A Reply to Wakefield's Inquiry. By Mrs. Barbauld, 



248 TITLES OF CHRIST. 

sent him, has seen fit, that the work may be com- 
pleted, to clothe him with his own attributes. He 
has been in our world; he has lived, suffered and 
died, and set a perfect example for all his followers, 
even to the end of time. He has made the path of 
duty both plain and easy. Every truth essential to 
human happiness has been revealed. Let us then 
leave all minor points, and receive into our hearts the 
great principles embraced in his teachings. Thou- 
sands of volumes have been written, and the chris- 
tian world has been engaged for ages in settling the 
question of the Divinity or Humanity of the Redeem- 
er ; or whether he possessed in himself two natures. 
In the mean time, the great points of christian duty 
have been overlooked. Love to Jesus has grown 
cold, and sectarianism and controversy have taken 
the place of benevolence and charity. And we think 
we may safely affirm, that in every controverted 
point, save that of the salvation of the world, the 
question to be settled has been comparatively unim- 
portant. 

And here we leave the whole matter ; remarking, 
that but let me know that the Man Christ Jesus is 
my friend and Saviour, and that when I come to 
die, I can lean on him, and have the hope of meeting 
him in heaven ; and I ask not whether he was pro- 
perly God or man. Having this view, I will put my 
trust in him, and endeavor to love him, and then 1 
know I shall find what he has promised to all his 
faithful followers, peace, hope, and joy. 



LIII. MASTER. 

« Neither b^^ ye called masters : for one is your Master, even Christ.' 

Matt, xxiii. 10. 

This word occurs one hundred and twenty-six 
times in the singular, and twenty-one times in the 
phiral, and is applied to Jesus in thirty- three in- 
stances. The term is also applied to preachers and 
ministers of the word, Eccl. xii. 11. To such as 
teach or educate disciples or scholars, Luke vi. 40. 
To such as have rule over servants, Eph. vi. 5. To 
such as ambitiously affect vain applause or preceden- 
cy, and superiority above others, Matt, xxiii. 10. To 
such as judge, censure, or reprove others rashly with- 
out ground ; rigidly above the merits of the cause ; 
uncharitably aggravating their faults, and wresting 
things to the worst sense, or magisterially, out of a 
spirit of pride, ambition, or contradiction, James iii. 1. 

It appears that in our Lord's time, as well as in 
the present age, there were many who were exces- 
sively fond of high-sounding titles. The great Mas- 
ter saw this unhallowed ambition, and he designed 
to correct it, as may be seen from the whole tenor of 
his teachings, and especially from the scripture con- 
nected with the motto. The Pharisees were particu- 
larly fond of titles, insomuch that when the Master 
came, he found some of them bearing no less than 



250 TITLES OF CHRIST. 

three. 'It is feigned,' says Dr. Lightfoot, * that 
when king Jehoshaphat saw a disciple of the wise 
men, he rose up out of his throne, and emhraced 
him, and said, Abbi Abbi, Rabbi Rabbi, Mori Mori, 
Father Father! Rabbi Rabbi! Master Master!' 
Here are the three titles which the great Master con- 
demns in this chapter. These were greatly affected 
by the Jewish doctors. 

The evident intention of the Master was to direct 
his disciples to him, and to him alone. They had 
looked to earthly masters, and now they were to be 
directed by a Master sent from heaven ; one who was 
endowed with wisdom from on high. The scribes 
and Pharisees had made great pretensions, insomuch 
that they had deceived the people, and led them into 
the grossest errors. The world stood in need of a 
better Teacher, and God in mercy sent one from 
heaven; one bearing his own image; one who 'knew 
what was in man.' He taught new lessons, and pre- 
sented new motives. Many of his sayings undoubt- 
edly appeared paradoxical. On a certain occasion, 
'the disciples came unto him, saying, Who is the 
greatest in the kingdom of heaven ? And Jesus 
called a little child unto him, and set him in the 
midst of them, and said. Verily, I say unto you, 
Except ye be converted, and become as little chil- 
dren, ye shall not enter into the kingdom of heaven.'^ 
And in the verse following the motto, he said, 'But 
he that is greatest among you shall be your servant.* 
A singular way of teaching greatness ! It was thus 
the Master led his scholars into his kingdom. It was 

* Matt, xviii. 1—3, 



MASTER. 251 

indeed a new lesson to give to the world. Why not 
point to some mighty conqueror ? Because there was 
this difference between the kingdom of this Master 
and the kingdoms of men ; there was no other way 
of rising to honors in ihe former, but by humility and 
self-abasement. What a beautiful comment on the 
saying of the wise man, 'Before honor is humility.'^ 
This great Master not only taught, but he carried 
out his own teachings. Doctor Isaac Watts has 
Snely expressed this in one of his hymns on the Re- 
deemer : — 

' When Jesus, our great Master, came 
To teach us in his Father's name, 
In every act, in every thought. 
He lived the precepts which he taught.' 

'^ee the many beautiful examples illustrative of this 
fact. Did he require self-denial of his disciples'? 
Hear him when one said, ' Master, I will follow thee 
whithersoever thou goest:' 'The foxes have holes, 
and the birds of the air have nests; but the Son of 
Man hath not where to lay his head.'f Did he 
require humility? Behold him, amidst the thrilling 
incidents of the Last Supper, washing the feet of the 
disciples. After he had finished, he said, 'Know ye 
what I have done to you? Ye call me Master and 
Lord : and ye say well ; for so I am. If I then, 37^our 
Lord and Master, have washed your feet, ye also 
ought to wash one another's feet.'J What a great 
moral lesson did our Master, even Christ, then set 
before the world I How few have imitated the lesson 
thus set by the great Master of assemblies ! Did he 

* Prov. xviii. 12. f Matt. viii. 20. | John xiii. 12—14. 



2B2 TITLES OF CHRIST, 

require benevolence towards our fellow-men 7 Before 
him was presented disease in every form, and he 
removed all by a word. There was no affliction too 
great for him to console, and no wound too deep for 
him to cure. 'He went about doing good.' His 
benevolence was untiring and inexhaustible, 'inso- 
much that the multitude wondered, when they saw 
the dumb to speak, the maimed to be whole, the 
lame to walk, and the blind to see : and they glorified 
the God of Israel.'^ Did our Master, even Christ, 
require resignation amidst the storms and tempests 
of affliction? Behold him in the garden of Geth- 
semane ! Hear his prayer in the midst of his agony, 
when 'his sweat was as it were great drops of blood:' 
'Father, if thou be wiUing, remove this cup from me : 
nevertheless, not my will, but thine, be done. And 
there appeared an angel unto him from heaven^ 
strengthening him.'f How amiable does our Master 
appear in this agonizing scene! What resignation? 
What fervent devotion ! What a perfect conformity 
to the will of the Father I What a blending of the 
Father and the Son ! We feel almost as though we 
could say here, that the Father was the Son, and the 
Son was the Father ! There was such a mingling 
and such a blending of characters that we begin to 
understand, and learn, seemingly, for the first time, 
the meaning of the declaration of the Master, 'I and 
my Father are one.'J But human language cannot 
present this subject. As well attempt to paint the 
rainbow I The heart only has a language. To see, 
to know the real character of this Master, there must 

* Matt. XV. 31. f Luke xxii. 42—44. | John x. 30- 



MASTEB, 253 

he a conformity to his precepts, a purity of life, 
^Blessed are the pure in heart: for they shall see 
<3rod.'=^ Ah ! I can now see why our Master is so 
often rejected. The world is too corrupt. I under- 
stand now the scoffs of the infidel. He has never 
experienced the love of the great Master, and there- 
fore he derides his holy name. But it will not be 
always so, for it is written, 'They shall look on him 
whom they pierced. 'f Blessed be God for this con- 
soling promise. Did we believe that sin and infi.- 
delity would reign forever, we could feel no ardor to 
go forward in the great Master's cause, but having 
the mighty promises to rest on, we 'thank God and 
take courage.' Do we want a kind and compassion- 
ate Master ? Then look to Jesus. Such gentleness, 
such compassion, never before met in a single indi- 
vidual. Hear his gentle, his pressing invitation, 
*Come unto me, all ye that labor, and are heavy 
laden, and I will give you rest.'J This is what the 
sinner has long sought for. This Master comes, and 
not only calls, but knocks, and kindly invites you to 
receive him into your house as your friend and 
Saviour. And he not only knocks, but he stands 
there waiting, and yet you are backward and unwil- 
ling. And not only so, but he makes promises what 
he will do, if you will admit him : 'If any man hear 
my voice, and open the door, 1 will come in to him, 
and will sup with him, and he with me.'§ Though 
you may be ever so poor, ignorant or blind, yet this 

*Matt. V. 8. fJohnxix. 37. 

% Matt. xi. 30, § Rev. iii. 20. 

22 



254 TITLES OF CHRIST. 

Master will receive you. In the language of Martha 
then, though employed on another occasion, we may 
say, 'The Master is come and calleth for thee/ 
'Come, for all things are now ready.' The fatted 
calf is killed, and the best robe is prepared. 

In conclusion, we must remember, that 'no servant 
can serve two masters.'^ He who is our Master, 
even Christ, must have our undivided affections. 
' He that loveth father or mother more than me is not 
worthy of me.' This is the first lesson in his school. 
It was proposed in the days of his flesh to all those 
who would become his disciples. 'Go,' said the 
great Master to the young man who proposed to 
become one of his disciples, 'go and sell all that thou 
hast, and give to the poor, and come and follow me, 
and thou shalt have treasure in heaven.' But he 
could not even bear the first lesson in the school of 
this Master, and therefore 'he went away sorrowful, 
for he had great possessions.'-]- And how few of our 
race, from that age to the present, have been able to 
receive this lesson ! It is the door to the kingdom ; 
it is the great initiatory truth. It is the first rudi- 
ment. Wealth, fame, and power have engrossed 
the attention of the world, and few, very few, have 
been ready to renounce them all, and enter the school 
of our Master, even Christ. And yet this Master 
has unsearchable riches; his yoke is easy, and his 
burden is light ! Finally, let us remember, that we 
have 'a Master in heaven,' and therefore we should 
'continue in prayer, and watch in the same with 
thanksgiving. 'J What a blessed state of society 

* Luke xvi. 13. f Matt. xix. 16—22. $ Col. iv. 1, 2. 



MASTER. 255 

there would be on earth, if all would consent to be 
governed by the lessons of this Master ! Now Chris- 
tendom is rent into a thousand sects, and each one is 
striving for the mastery ! Oh ! may the love of the 
Master be shed abroad in all our hearts. Then 
* the works of the flesh ' would cease : ' adultery, for- 
nication, uncleanness, lasciviousness, idolatry, witch- 
craft, hatred, variance, emulations, wrath, strife, 
seditions, heresies, envyings, murders, drunkenness, 
revellings, and such like.' Then would all possess 
'the fruit of the Spirit,' which is 'love, joy, peace, 
long-suffering, gentleness, goodness, faith, meekness, 
temperance : against such there is no law. And they 
that are Christ's have crucified the flesh, with the 
affections and lusts. If we live in the Spirit, let us 
also walk in the Spirit. Let us not be desirous of 
vain-glory, provoking one another, envying one an- 
other. '=^- 

But we must close, and we feel that we ought once 
more to go back to the point from which we started ; 
and we hope that the lesson will not fall lightly upon 
the ear of the reader : ' Neither be ye called masters, 
for one is your Master, even Christ.' 

* Gal. V. 19—26. 



LIV. MEDIATOR. 

* For there is one God, and one Mediator between God and men, tbe 
man Christ Jesus.' 1 Tim. ii. 5. 

This word occurs seven times, and is applied to 
the Saviour in four instances. It seems rather to 
designate an office of the Redeemer than a title^ 
though it may be considered in either Hght with pro- 
priety. 

There seems to be something in the hmnan heart 
that leads man to look for a Mediator. Such are our 
imperfections and our guilt, that we seem to be 
deterred from coming immediately into the presence 
of an Omnipotent and Omniscient Being. We like 
some medium through which we can offer our hom- 
age. The mind loves to ascend gradually to a Being 
whom it is said ' the heaven of heavens cannot con- 
tain.' Such has been the feeling of man throughout 
the whole earth. Both Jews and Gentiles have a 
notion of a Mediator. The Jews call the Messiah, 
the Mediator or Middle One. The Persians call their 
God Mithras, a Mediator ; and the demons, with the 
heathens, seem to be, according to them, mediators 
between the superior gods and men. Indeed, the 
whole religion of Paganism was a system of media- 
tion and intercession. 'Among the Sabians, the celes- 
tial intelligences were constituted mediators; among 
other idolaters, their various idols; and this notioQ 



MEDIATOR. 257 

Still prevails in Hindostan and elsewhere. Sacrifices 
were thought to be a kind of mediators ; and, in 
short, there has been a universal feeling, a sentiment 
never forgotten, of the necessity of an interpreter or 
mediator between God and man.' 

But in what sense was Jesus the Mediator between 
(jrod and men ? We are told that the word Meunrig^ 
Mediator, signifies literally, a middle person, one 
whose office it is to reconcile two parties at enmity. 
Suidas explains it by a peacemaker. 

A monstrous error has been committed on the sub- 
ject. It is said that 'God was offended with the 
crimes of men : to restore them to his peace, Jesus 
Christ was incarnated; and being God and man, 
both God and men met in, and were reconciled by 
him ! ' Pollok says, — 

* * * * 'The Son of God, 
Only begotten, and well beloved, between 
Men and his Father's justice interposed 5 
Put human nature on ; his wrath sustained ; 
And in their name, suffered, obeyed, and died.' 

A more erroneous view of the office and mission of 
this Mediator, we think could not be conceived. The 
great Father has never been unfriendly towards man. 
The greatest enemy in the universe to the sinner is 
— himself • By his own transgressions, he kindles a 
hell within his own soul, where fiercer pains exist 
than were ever imagined by poets or divines. 

We admit that the business of a mediator is to 
effect a reconciliation between parties, but then it 
should be remembered, that it does not always follow 
that both parties are unreconciled. A mediator may 
he as necessary where one party is wrong, as where 
22^ 



25H TITLES OF CHRIST. 

both parties are so. The great difficulty in the 
minds of many Christians is, that they suppose both 
God and man to be offended, or in an unreconciled 
state. The sinner, it is said, hates God, and then 
God hates him. The sinner has brought into exist- 
ence a temporal evil, and to meet this, God hereafter 
brings on the sinner an evil that shall last as long as 
he himself exists ! Yet, we are told, this Mediator 
is both God and Man, and came to effect a reconcili- 
ation in himself! It is singular to see how many 
errors will cluster around a single false doctrine ! 
There is, however, one glorious consideration con- 
nected with an opposite view of this subject ; which 
is, that if we obtain one truth, many more will 
generally follow in its train. The great object of the 
Mediator between God and men was, to remove all 
impurity, or, in other words, to effect a reconciliation 
in the human heart. This doctrine is very clearly 
set forth by the Apostle : ' God was in Christ, recon- 
ciling the world unto himself"^ Here we see the 
great work to be accomplished between God and the 
world. Can any doctrine be rendered plainer than 
that all the unreconciliation is on the part of man 7 
There is all the wrath, and all the cruelty. Man has 
sublimated his worst passions, and placed them in 
the bosom of Deity, and then he has imagined a 
mediator necessary to remove that very wrath and 
cruelty which he himself has created ! 

Three views may be taken of our general subject : 

I. Jesus is the only Mediator. 

II. He is a suitable, constant, and willing Medi- 
ator. 

♦ 2 Cor. V. 19. 



MEDIATOR. 259 

III. He is the Mediator both for Jews and Gentiles. 

I. Jesus is the only Mediator. True, there had 
been many before the days of the man Christ Jesus ; 
Moses was a mediator, Deut. v. 5. And we know 
not as there is an impropriety in saying that the 
prophets often acted in this capacity. They were 
certainly often commissioned to declare the great 
purposes of God, and to lead the people back to their 
Creator. But Jesus is the last and only Mediator 
between God and men. No other will ever be needed. 

II. That Jesus is a suitable, constant, and willing 
Mediator. He possesses every qualification for the 
gieat work which he was sent to accomplish. He is 
suitable^ because he needed not to atone for himself 
'He was tempted in all points as we are, and yet 
without sin.' This Mediator was constant and faith- 
ful. He never faltered in his great work, from the 
very commencement. He interceded with man till 
the very last moment of his ministry upon the earth. 
The world never saw such a Mediator before. Such 
compassion, such purity, such love, was never before 
exhibited. Even his last breath was spent in plead- 
ing for his enemies : ' Father, forgive them : for they 
know not what they do.' 

III. Jesus was Mediator both for Jews and Gen- 
tiles. God sent him to reconcile all hearts, or, to use 
the language of an Apostle, 'for to make in himself 
of twain one new man, so making peace ; and that 
he might reconcile both unto God in one body by the 
cross, having slain the enmity thereby.'^ A glorious 
object indeed; one worthy of a God. For on any 
other supposition than universal reconciliation, it 

* Eph. ii. 15, 16. 



260 TITLES OF CHRIST. 

seems exceedingly difficult to understand the office 
of Mediator between God and men. Admit that 
Jews and Gentiles are ultimately 'to be gathered 
together in Christ,' and all seems plain. Then the 
whole mediatorial character of Jesus corresponds not 
only with the character of the Father who sent him, 
but with his own character as displayed during his 
ministry on the earth. Such then appears to be the 
nature of the mediatorial office. 

In closing, we must observe, that there is a moral 
grandeur connected with the office of the Mediator, 
which no language can possibly describe. It rises 
from viewing the immensity of creation. When we 
view the unnumbered worlds, and systems of worlds, 
we are lost in surprise and wonder that so much care 
should be extended to that which we inhabit. God 
looked down from his throne and saw a rebellious 
world, and then commissioned his own Son to go and 
bring it back to holiness and truth. The Son, ever 
ready to 'do the Father's will, came on this errand 
of mercy, though he knew there was no other way to 
effect a reconciliation than to lay down his own life. 
How benevolent does God appear in this work ! 
What a loveliness in the character of the Mediator ! 
The great work has been commenced. It will go on 
till 'every knee shall bow, and every tongue confess 
that Jesus is Lord, to the glory of God the Father.' 
'For it pleased the Father that in him should all 
fulness dwell ; and, having made peace through the 
blood of his cross, by him to reconcile all things unto 
himself; by him, I say, whether they be things in 
earth, or things in heaven. '"^ 

* Col. i. 19, 2Q. 



LV. MESSIAH. 

"We have found the Messias j which is, being interpreted, the Christ 

John i. 41, 

This title is found in three other instances in our 
common version : Dan. ix. 25, 26. John iv. 25. A 
very excellent critic says, that 'the word translated 
anointed in 1 Sam. xxiv. 6. is, as in other places, in 
Hebrew, Messiah^ and in the Greek of the Seventy^ 
ChrisV 'It deserves to be remarked,' he adds, 'that 
in the English translation of the Old Testament, the 
word is always rendered anointed^ to whomsoever 
applied, except in the two verses of Daniel. In the 
New Testament, the corresponding Greek word is 
always rendered Christy and commonly without the 
article.' 'But the most eminent use and application 
of the word is when it is employed as the title of that 
sublime Personage typified and predicted from the 
beginning, who was to prove, in the most exalted 
sense, the Redeemer and Lord of God's people. 
Those of the prophets who seem more especially to 
have appropriated this title, formerly more common, 
to the Mediator of the New Covenant, were the royal 
prophet David, Psa. ii. 2 ; Isaiah, chap. Ixi. 1 ; and 
Daniel, chap. ix. 25, 26. The first represents him as 
anointed of God King of God's heritage ; the second, 
as set apart and consecrated to be the messenger of 
good tidings to the inhabitants of the earth] the third. 



262 TITLES OF CHRIST. 

as appointed to make expiation for the sins of the 
people.'=^ 

Long before the Messiah appeared, there was a 
general expectation of such a personage, as appears 
evident from the testimonies of Tacitus,! Suetonius,J 
and Josephus.§ 

The first great object of the Son of God in his 
ministry was to prove that he was the true Messiah. 
It was the first great truth presented to those who 
were desirous of becoming his disciples, and a recep- 
tion of this truth was sufficient in the primitive age 
to constitute one a believer in the Messiah. || True, 
other points were urged by the Messiah, but this was 
the first and most prominent in his teachings. For 

* The Four Gospels. By Geoiws-e Campbell. Vol. i. dis. v. part iv. 

t ' The generality had a strong persuasion, that it was contained in 
the ancient writings of the priests, that at that very time the East 
should prevail ; and that some who should come out of Judea should 
obtain the empire of the world.' — Tacitus, History, chap. xiii. 

^ ' There had been for a long time all over the East a constant per- 
suasion, that it was (recorded) in the Fates (books of the Fates, de- 
crees, or foretellings) that at that time some who should come out 
of Judea should obtain universal dominion.' — Suetonius, Vespasian, 
chap. iv. 

§ '■ That which chiefly excited them (the Jews) to war, was an am- 
biguous prophecy, which was also found in the sacred books, that at 
that time some one within their country should arise, that should 
obtain the empire of the whole world. For this they had received (by 
tradition,) that it was spoken of one of their nation j and many wise 
men (or Chachams) were deceived with the interpretation. But in 
truth Vespasian's empire was designed in this prophecy ; who was 
created emperor (of Rome) in Judea.' — Joseph, de Bello, lib. vii. cap. 31. 

ll See the account of the conversion of the Eunuch, Acts viii. 20, 
and the strong declaration of Peter, in reply to the question of his 
Master, 'Whom do men say that I, the Son of man, am ? ' Matt. xvi. 
13—16. 



MESSIAH. 263 

the benefit of the reader, we will sum up the various 
tests presented by our Lord to prove his Messiahship ; 
for he did not attempt to establish this by mere decla- 
ration. ' Now when John had heard in the prison 
the works of Christ, he sent two of his disciples, and 
said unto him, Art thou he that should come, or do 
we look for another 7 Jesus answered and said unto 
them. Go and show John again those things which 
ye do hear and see : the blind receive their sight, and 
the lame walk, the lepers are cleansed, and the deaf 
hear, the dead are raised up, and the poor have the 
gospel preached to them.'^ Such was the way Jesus 
proved himself to be the Messiah. How different 
from the dogmatizing spirit of many of his professed 
followers ! The following were the principal points 
urged by the Messiah to establish his claims : 

I. The testimony of Moses, John v. 45 — 47. 

II. The prediction of the, prophets, Luke xxiv. 27. 

III. The testimony of John, John v. 33. 
it: His own works, John v. 36. x. 37, 38. 

V. His doctrine, ib. vii. 16. 

VI. That he sought not his own glory, ib. vii. 18. 
YII. That a trial of his doctrine would prove 

whether he came from God, or whether he spake of 
himself, ib. 17. 

VIII. The testimony of the Father, Matt. iii. 17. 

What a mass of evidence is here presented ! To 
make the least attempt to enlarge on either of these 
statements would fill volumes. In viewing these 
infallible proofs, it seems as if there could not be an 
infidel or an unbelieving Jew on the face of the whole 

* Matt. xi. 2—5 



S64 TITLES OF CHRIST. 

earth. One would think every heart and voic^ 
would exclaimj ' We have found the Messias ! ' But 
no. The Messiah 'is despised and rejected of men.* 
His gospel is trodden under foot. ' They crucify to 
themselves the Son of God afresh, and put him to an 
open shame.' 'But we preach Christ crucified, unto 
(he Jews a stumbling-block, and unto the Greeks 
foolishness.'^ To the believer he is indeed 'pre- 
cious,' 'the head of the corner.' 

But why did the Jews reject the Messiah? It 
appears very evident that at first they had right 
views of his coming and reign, but these views 
became gradually corrupted, and when the Messiah 
appeared, they were expecting a temporal monarch 
and conqueror, who would remove the Roman yoke 
and subject the whole world to them.f Hence, they 
lost sight of his real character ; of the nature of his 
kingdom ; the object of his mission, and the results of 
his reign. After the voice of prophecy had been silent 
for four hundred years, the Messiah appeared, accord- 
ing to the predictions of the prophets. But neither 
his doctrine nor his character met their worldly views. 

* 1 Cor. i. 23. 

f That the Jews expected a temporal Messiah, is very evident from 
many incidents that happened during his ministry. See, for instance, 
the request of the mother of Zebedee's children : ' Grant that these my 
two sons may sit, the one on thy right hand, and the other on the left, 
in thy kingdom,' Matt. xx. 20 — 23. Look also at the conversation of 
the disciples even after the resurrection of the Messiah, when they 
supposed they were in conversation with a stranger : 'We trusted that 
it had been he which should have redeemed Israel.' * * * Luke xxiv. 
21. See also Acts i. 6. In this opinion the disciples continued till the 
very day of Pentecost, when the mighty outpouring of the Holy Spirit 
taught them the spiritual nature of the Messiah's kingdom. 



MESSIAH. 265 

He was too spiritual for the age in which he ap- 
peared. The Jews could not endure the thought of 
owning for a Messiah one who was horn in a manger, 
and who was humble and meek; one who would 
associate with those whom, in their pride, they chose 
to denominate 'sinners,' 'common people,' and by 
several other epithets which were, in their view, 
equally degrading. The Messiah presented himself 
as the Saviour of the world. Nothing to the mind of 
a Jew could be more abhorrent. He could not be- 
lieve that those nations whom he had despised, would 
be fellow-heirs with him in the new kingdom now 
about to be estabUshed upon the earth. It was too 
humiliating. In proportion, therefore, as the mission 
and character of the . Messiah were unfolded, in the 
same proportion did his opposition increase; till at 
last, unable to bring his feelings into harmony with 
those of his Messiah, he cried out, 'Away with him ! 
away with him ! crucify him ! ' And even to this 
day, the poor, deluded, and despised Jew, as he wan- 
ders in the earth, looks out for another Messiah. 
But he looks in vain : his expectations can never be 
realized. Again and again has he been deceived, yet 
he clings to his hope with a tenacity and fondness 
unequalled by any sect or by any class of men upon 
the globe. It is really worthy of remark, however, 
that his very rejection proves the truth of his own 
Scriptures, and Jesus to be the true Messiah : for the 
one was as clearly predicted as the other ! The 
words of a distinguished theologian seem to come in 
very appropriately in this. place: 'All those circum- 
stances and things, which were to take place at the 
coming of the true Messiah, have been literally accom- 
23 



266 TITLES OF CHRIST. 

plishedj without the possibility of ever returning, to 
afford a pretence for a Messiah to come ; they have 
been carried on the wings of time to the house of 
eternity, where they are registered as awful proofs, 
that the Hebrews, ever since the time of Christ, have 
rejected the incontrovertible evidence of their own 
prophets, that THE MESSIAH IS COME.'^ 

In this stage of our number, we think we ought to 
state, for the honor of Jesus and the satisfaction of 
every true Christian, that if he had designed to act 
the part of an impostor, or that of a false Messiah, he 
would undoubtedly have endeavored to accommo- 
date himself to the prejudices of his own people and 
nation. If ambition had had any influence over him, 
he might have availed himself of the opinions pre- 
vailing amongst the Jews, who expected a powerful 
and glorious Messiah. When the people, struck with 
the lustre of his miracles, of their own accord, offered 
him a crown, he resisted their wishes, and exhorted 
them to obey the magistrates appointed by the Ro- 
man emperor. While he declared that he was the 
promised Messiah, he renounced all the temporal 
advantages and political rights which this title might 
have conferred on him in the opinion of the Jews. 
Thirty years he lived in obscurity; the last three 
years of his life he passed in poverty and persecution, 
and a cross awaited the end of his career. An ambi- 
tious man would have strengthened the idea of a 
warlike and triumphant Messiah, and would have 
collected under his standard all who were weary of 

* For a labored refutation of the objections of the Jews against 
Jesus as the true Messiah, see History of all Religions, etc., page 264. 
By John Bellamy. Boston, 1820. 



MESSIAH. • 267 

the Roman yoke, and who sighed for the re-estahUsh- 
ment of the king of Israel. The numerous false Mes- 
siahs who appeared soon afterwards showed that the 
Jews only wanted a head to rise against their con- 
querors. In such a course, he had every thing, in a 
worldly point of view, to gain. Fame, wealth, and 
honor, stood ready to pay him homage. But in the 
course which he actually adopted, he had every thing 
to lose, even life itself Hence the whole reign of the 
Messiah proves that he came from God, and that his 
mission was of divine origin. 

But then if it be true that Jesus was an impostor, 
how shall we account for the invention of such a 
character? Dr. Channing well observes, that 'the 
invention of it is to be explained, and the reception 
which this fiction met with ; and these perhaps are 
as difficult of explanation on natural principles, as its 
real existence. Christ's history bears all the marks 
of reality; a more frank, simple, unlabored, unosten- 
tatious narrative was never penned. Besides, his 
character, if invented, must have been an invention 
of singular difficulty, because no models existed on 
which to frame it.' 

In drawing our subject to a close, we feel that, 
although we have not room to enlarge, we ought to 
state that there are three other views that may be 
taken of the reign of the Messiah : 

1. The business which he came to perform. 

2. His sufferings. 

3. The consequences of his sufferings. 

The great business of the Messiah is well set forth 
by the prophet Daniel: 'Seventy weeks are deter- 
mined upon thy people and upon thy holy city, to 



268 'TITLES OF CHRIST. 

finish the transgression, and to make an end of sin, 
and to make reconciliation for iniquity, and to bring 
in everlasting righteousness, and to seal up the vision 
and prophecy, and to anoint the Most Holy. =^ =^ ^ =^ 
And after threescore and two weeks shall Messiah be 
cut off, but not for himself '"^ Many other passages 
might be cited to illustrate and set forth the business 
of the Messiah ; his sufferings, and the result of his 
labors ; but this is so full and explicit that we have 
thought proper not to enlarge, because we cannot 
possibly do justice to the great subject involved. A 
few remarks on the certainty of the accomplishment 
of this great work seem necessary. This is presented 
in various ways. The oath, the promise, the pur- 
pose, the pleasure, of the Almighty, are all in favor 
of the salvation which the Messiah came to effect. 
The most positive language is employed. The Al- 
mighty says, ' I will also give thee for a Hght to the 
Gentiles, that thou may est be my salvation unto the 
end of the earth. 'f The great Apostle says, 'And so 
all Israel shall be saved : as it is written, There shall 
come out of Sion the Deliverer, and shall turn away 
ungodliness from Jacob. 'J We have alluded to the 
poor despised Jew, who is yet looking for a Messiah. 
But it will not be always so. The light will break 
in upon his mind. He will at last be brought to 
'confess him Lord, to the glory of God the Father.' 
He may continue to reject him, but the time must 

* Dan. ix. 24, 25. We would refer those who wish to see this pas- 
sage ably explained, to a sermon at the end of the prophecy of Daniel, 
in a work entitled, 'A short and plain Exposition of the Old Testa- 
ment.' By Job Orton, S. T. P. Vol. vi. 

t Isa. xlix. 6. J Rom. xi. 26, 



MESSIAH. 269 

come when he with the Gentile will be brought home 
to the fold above; for 'in the dispensation of the 
fulness of times, God will gather together in one 
all things in Christ, both which are in heaven, and 
which are on earth. '^ 

Such then is the character of the Messiah, and the 
great purpose for which he was sent into the world. 
Every view we take of him presents us with unnum- 
bered beauties. If we look at his reign, we see it, as 
an author observes, 'sometimes under the type of a 
wilderness, newly clothed with bud and blossom; 
sometimes we see it under the type of a city descend- 
ing from heaven, prepared as a bride adorned for her 
husband ; sometimes we behold it as a great temple 
arising out of the earth, and capacious enough to 
contain all nations.' If we look at the various offices 
he sustained, we find that so many never met before 
in a single individual. The Messiah was 'anointed 
with the oil of gladness above his fellows ;' that is, 
above those who possessed with him a fellowship 
or similarity of office, as types of himself Aaron 
was anointed high priest ; Saul was anointed king ; 
Elisha was anointed prophet; Melchisedec, king and 
priest; Moses, priest and prophet; David, king and 
prophet; yet none was ever anointed to the union 
and comprehension of all these offices together but 
the Christ of God. Having considered the character 
of the Saviour in the various ways presented to us 
in connection with this subject, we cannot help 
closing in the words of Andrew, Simon Peter's 
brother, ' We have found the Messias, which is, being 
interpreted, the Christ.' 

* Eph. i. 10. 

23^ 



LVI. MICHAEL. 

•And at that time shall Michael stand up, the great prince which 
standeth for the children of thy people ; and there shall be a time 
of trouble, such as never was since there was a nation even to that 
same time ; and at that time thy people shall be delivered, every 
one that shall be found written in the book.' Dan. xii. 1. 

In attempting to embrace all the titles, it is possible 
that we may present those which only have an appa- 
rent reference to the Redeemer. This may be the 
case with the one under consideration, but we have 
ventured to place it among the number, leaving the 
reader to form his own conclusions. Some we have 
actually omitted because we thought them wholly 
inappropriate and inapplicable, though others have 
sacredly applied them to the Saviour.^ 

This word is found in four other places, Dan. x. 
13, 21 ; Jude 9 ; Rev. xii. 7. 

Cruden renders Micaiah, Michaiah, and Michael, 
all in the same manner: ^ Who is like unto God?^ 
Calmet says, this was the name given to the archan- 
gel who is represented as presiding over the Jewish 
nation. 

But for the propriety of applying this word to the 
Saviour, we rely chiefly on the connexion in which it 
stands. Three particulars are embraced in the pas- 
sage. 

* See Preface. 



MICHAEL. 271 

I. Michael should stand up for the people. 

II. That at that time there should be trouble such 
as never was since there was a nation. 

III. Then his people should be delivered. 

Now it seems evident that our Lord had his eye 
on this very passage when speaking of the closing 
scenes of the Jewish dispensation: 'When ye, there- 
fore, shall see the abomination of desolation, spoken 
of by Daniel the prophet, stand in the holy place : 
^ # # For then shall be great tribulation, such as 
was not since the beginning of the world to this time, 
no, nor ever shall be.'=^ 

At that time, the Lord Jesus stood up for his peo- 
ple, and delivered his immediate followers from those 
calamities that fell with such awful severity upon his 
enemies. 

Then was ' great tribulation, such as was not since 
the beginning of the world to this time, no, nor ever 
shall be.' It would be utterly impossible in a work 
like ours to give a description of the tremendous 
events connected with the closing scenes of the Jew- 
ish dispensation-! 

Then was the time alluded to in the passage fol- 
lowing the motto : 'And many of them that sleep in 
the dust of the earth shall awake, some to everlasting 
life, and some to shame and everlasting contempt.' 
Michael, the great prince, evidently alluded to this 
prophecy when he said, ' Marvel not at this : for the 

* Matt. xxiv. 15, 21. 

t To all those who feel interested in this subject, we refer them to 
the works of Josephus, and to an excellent work entitled ' Observa- 
tions on our Lord's conduct as a Divine Instructor.' By William 
Newcome, D. D. Page 202, et seq. 



272 TITLES OF CHRIST. 

hour is coming, in the which all that are in their 
graves shall hear his voice, and shall come forth; 
they that have done good, unto the resurrection of 
life ; and they that have done evil, unto the resurrec- 
tion of damnation.'^ Those whose lives had accord- 
ed with the gospel, came forth to life or to the enjoy- 
ment of all the spiritual blessings connected with the 
reign of Jesus ; while the vile and the wicked came 
forth to condemnation. 

It is very evident from the whole tenor of the 
Scriptures that two resurrections are taught ; one a 
moral or spiritual resurrection, the other a literal 
resurrection ; one a resurrection from dead works, 
the other from the grave, or from mortality to immor- 
tality. Various passages might be cited to illustrate 
the distinction here made, but mere references must 
answer. Speaking to the Ephesians, the Apostle 
says, 'And you hath he quickened, who were dead 
in trespasses and sins.'f The Apostle John says, 
'We know that we have passed from death unto life, 
because we love the brethren. 'J The early Chris- 
tians experienced this resurrection while in the flesh. 
But when the last or literal resurrection takes place, 
then, 'As in Adam all die, even so in Christ shall all 
be made alive.' Then 'this corruptible must put on 
incorruption, and this mortal must put on immor- 
tality. '§ Whoever will follow out this subject, will 
find that this passage cannot with any propriety be 
applied to the final resurrection of all the sleeping 
dead. Indeed, the motto and its connection show 

* John V. 28, 29. f Eph. ii. 1. 

% 1 John iii. 14. § 1 Cor. xv. 22. 



MICHAEL. 273 

that the resurrection there spoken of was to take 
place when Michael, the great prince, should stand 
up for the children of thy people. And when Mi- 
chael comes, then he quotes the very passage where 
the prophet spoke of him, and applies it to the closing 
scenes of the dispensation of rites and ceremonies. 
Yet a large portion of the christian world constantly 
apply the passage spoken of in Daniel to that of the 
final resurrection of the whole human race. And 
whal makes this appear the more singular, is, that 
many divines who make this application of the pas- 
sage, say that a future state is nowhere revealed in 
the Old Testament ! 

But we must leave this subject, with a few consola- 
tory remarks. It appears that the miseries connected 
with the end of the Jewish dispensation can never be 
exceeded. Such is the promise of Michael, the great 
prince. There may be plagues, earthquakes, and 
famine, but then there will never be such a time of 
trouble again. This promise seems like a bow hung 
out in the heavens. But how could this be, if the 
doctrine of endless misery be true 7 What compari- 
son is there between the destruction of a single city 
and the unceasing misery of a large portion of the 
human family? Reflect on this, reader, if thou art 
a believer in that doctrine, and answer it to thy own 
heart. 



LVII. MIGHTY GOD. 

' For unto us a Child is born, unto us a Son is given : and the govern- 
ment shall be upon his shoulder : and his name shall be called 
Wonderful, Counsellor, The Mighty God, The Everlasting Father, 
The Prince of Peace.' Isa. ix. 6. 

All these several titles may be found in their 
appropriate places, for the reader will bear in mind 
that our work is arranged in alphabetical order. 

The phrase Mighty God occurs in twelve in- 
stances, all of which are in the Old Testament. We 
begin by observing, that the personage here spoken 
of was to be called by these names, but barely giv- 
ing these names to any one would not prove that 
the person was the Almighty, or was equal to him in 
any respect whatever. Among the Orientals, the 
appellations given as names are always significant. 
In the Old Testament, we find that the child was 
named in many instances from the circumstances of 
its birth, or from some peculiarities in the history of 
the family to which it belonged.^ Frequently the 
name was a compound one, one part being the name 
of the Deity, and among idolatrous nations the name 
of an idol. Thus, Samuel signifies heard of God ; 
Adonijah, GodisLiOrd; Josedech, Godisjust.-\ 

* Gen. xvi. 11. xix. 37. xxv. 25, 26. Exod. ii. 10. xviii. 3, 4. 
f See Jahn's Biblical Archeology, sec. 164. Also an Introduction 
to the Holy Scriptures. ByT. H. Hokne. Vol. iii. p. 413. Phil. X826. 



MIGHTY GOD* 275 

It should be observed, that there are various trans- 
lations of this passage. It is rendered by some, ' And 
his name shall be called =^ ^ a Mighty God, the 
Father of the everlasting age :' that is, of the chris- 
tian dispensation, which is to continue to the end 
of time. Lowth agrees with this rendering, except 
that he uses the definite article before Mighty God. 

In the Vatican edition of the Septuagint, the titles 
are wanting, the whole verse being rendered, 'And 
his name shall be called messenger of great counsel, 
for I will bring peace upon the rulers, and health to 
him.' It is difficult to see how the Greek translators 
could have so rendered the Hebrew text. 

It is rendered by some as follows : — 

'For to us a child is born, 
To us a son is given ; 
And he shall be called 

"Wonderful, counsellor, mighty potentate, or hero, 
Everlasting Father, prince of peace.' 

This is Luther's translation. It is also adopted by 
Gesenius and De Wette. 

We have before remarked that we need not be 
surprised to find the same names and titles that are 
applied to God, ascribed also to Jesns Christ.^ Some 
exceptions, however, must be made. Jehovah is 
never thus applied. It is said, however, that even 
the Jews themselves consider this name as incommu- 
nicable. The truth is, the word God is applied to 
human beings, as our Saviour himself affirmed, in his 
conversation with the Jews on that point, John x. 

* See title Everlasting Father. 



276 TITLES OF CHRIST. 

35 # -^e are taught from our earliest years to con- 
sider the term God as the proper name of the Deity, 
and as appUcable to him alone. But it was not so 
when the Bible was written. 

The Hebrew word, rendered God in this verse, has 
another meaning perfectly suited to the connexion. 
We have only to turn to any Heb. lexicon to ascer- 
tain that the radical meaning is power ^ strength, and 
that it is applied in the Scriptures to a mighty per- 
sonage, a hero, a potentate. The same word is ap- 
plied to Nebuchadnezzar, Ezek. xxxi. 11, where he is 
styled 'mighty one,' or hero of the nations. It is 
applied to human beings in Ezek. xxxii. 21. Job xli. 
25. 

In conclusion, we observe, in the words of a 
learned Unitarian, that ' the question is not, Whether 
Christ is called God in Scripture, for that is undeni- 
able; but. In what sense the word is to be under- 
stood.'! 'Since, therefore, it is a fact, about which 
there is among Christians no dispute, that Jesus was 
a person ''unto whom the word of God came;" since 
we know, that he vindicated the application to him- 
self of the title God, taken in this sense, (John x. 34, 
35.) and since we do not know, until it be proved, 
that the title belongs to him in any other sense, we 
ought thus to understand it, wherever we find it 

* Those who wish to see the various passages where the word God 
is thus applied, are referred to a work, which we think of great value 
in settling the true meaning of the various names and titles that are 
applied to the Father and the Son ; entitled ' A Vindication of Uni- 
tarianism.' By James Yates. Chap. v. Also to a work entitled 
' One God in one Person only.' By Rev. John Shekman. 

f H. Taylor's Considerations on Ancient and Modern Creeds com* 
pared, p. 124. 



I 



MIGHTY GOD. 277 

applied to him in the Sacred Scriptures, unless there 
be some 'particular circumstances in the mode of appli- 
cation, which point him out as the supreme God, the 

ONE LIVING AND TRUE GoD, THE GoD OF GoDS, Or THE 

God who is above all.' 

We have been thus particular, because it seemed 
to devolve upon us to show that this title appropri- 
ately belonged to the Saviour. That has been 
shown, and now the next step is to inquire why the 
same titles are given to him that belong to the 
Father 

It is a consoling fact, that we are not only told 
what this Child, this Mighty God, is to be called, but 
we are also informed respecting the great object of 
his mission. ' For every battle of the warrior is with 
confused noise, and garments rolled in blood; but 
this shall be with burning and fuel of fire.' Then 
follows the motto. Then we are informed, that 'of 
the increase of his government and peace there shall 
be no end.' And to make all certain, the whole 
bears the broad seal of Jehovah. ^ The zeal of the 
Lord of hosts will perform this.' What could be 
more grand than such a view of the character of 
Jesus, the purpose for which he came ? and the word 
of the great Father to confirm the whole ! Under an- 
other titled we have treated largely of the nature and 
duration of this kingdom, and we shall, therefore, 
here only point out the manner in which it is to be 
established. Now let the reader turn to the passage 
just cited, and he will see that this kingdom is to be 
established in a very difierent manner from those of 

* See title Kino. 
24 



278 TITLES OP CHRIST. 

earthly conquerors. No bows, nor spears, nor armor, 
nor chariots, are wanted in building up this kingdom. 
There will be no mighty men of war ; no flourish of 
drums and trumpets ; no nodding plumes ; no foam- 
ing steeds trampling upon the bodies of the slain and 
the wounded; no clashing of swords, and bristling of 
bayonets. In this kingdom, we shall not hear the 
shouts of victory of man over man, the roar of can- 
non, and the groans of the wounded and the dying. 
No. This is to be a kingdom of peace and love. 
The 'weapons are not carnal, but mighty;' and well 
may they be thus called, for they are wielded by a 
being who is himself denominated the Mighty God ! 
In this new kingdom, all the implements of war are 
to be destroyed or burned with 'fuel of fire.' 

If our limits would only permit, how beautifully 
would, the various prophecies that allude to this bliss- 
ful period come in here ! And then the imagery 
brought in to illustrate that blessed period — that 
golden age, which has so brightly played in vision 
before the poets, the saints, and the good and wise of 
all ages ! But we must stop, for the vast theme is 
too much for the mind now to bear. Blessed be God, 
such a period will arrive; and we will now enjoy in 
prospect what we hope to see in reality. We close 
with the glorious assurance given to us by the pro- 
phet, after he had presented the various titles that 
Jesus was to bear, and the nature and duration of his 
kingdom : ' The zeal of the Lord of hosts will perform 
this.' 



LVIII. NAZARENE. 

' And he came and dwelt in a city called Nazareth : that it might be 
fulfilled which was spoken by the prophets, He shall be called a 
Nazarene.' Matt. ii. 23 

This title is not very importantj still it is evidently 
embraced within the range of our plan. The word 
occurs once more, in the plural form, Acts xxiv. 
5, where Paul, among other accusations brought 
against him by Tertullus, the orator, was charged 
with being a ringleader of the sect of the Nazarenes. 

The following from Calmet may assist the reader 
to a correct understanding of the word here applied 
to the Redeemer : — 

'Nazarite, or Nazarene, may signify, (1.) An in- 
habitant of Nazareth ; or a native of that city. (2.) 
A sect of Christians. (3.) A man under a vow to 
observe the rules of Nazariteship ; whether for the 
whole life, as Samson, and John the Baptist ; or for a 
time, as those in Numb. vi. 18 — 20; Amos ii. 11, 12. 
(4.) A man of distinction and dignity in the court of 
a prince. (Compare the Bibl. Repository, ii. p. 388.) 

' The name of Nazarene is given to Christ, not 
only because of his having lived the greater part of 
his life at Nazareth, and because that place was con- 
sidered as his country, but also because the prophets 
had foretold that "he should be called a Nazarene," 
Matt. ii. 23. We find no particular place in the pro- 
phets expressly affirming that the Messiah should 



280 TITLES OF CHRIST. 

be called a Nazarene ; and Matthew only mentions 
the prophets in general. Perhaps be would infer that 
the consecration of Nazarites, and iheir great purity, 
was a type and prophecy referring to our Saviour ; 
(Numb. vi. 18, 19.) or, that the name Nazir, or Naza- 
rite, [separated,] given to the patriarch Joseph, had 
some reference to Christ, Gen. xlix. 26 ; Deut. xxxiii. 
16. Jerome was of opinion, that Matthew alludes to 
Isa. xi. 1 ; Ix. 21 : ''There shall come forth a rod out 
of the stem of Jesse, and a branch (Heb. Nezer) shall 
grow out of his roots." This branch, or Nezer, and 
this rod, are certainly intended to denote the Messiah, 
by the general consent of the fathers and interpreters. 
Or, possibly, in a more general sense, "He shall be 
vilified, despised, neglected," as every thing was that 
came from Nazareth ; and this might be a kind of 
prophetic proverb.' 

The title here furnishes, like every other one which 
we have considered, a great moral truth. It shows 
us the extreme folly and wickedness of prejudice. 
Even the Saviour himself could not be received 
because he had 'been brought up' at Nazareth: Luke 
iv. 16. That there was a very great prejudice 
against that place, is evident from an incident relating 
to the beginning of our Lord's ministry : ' Philip 
findeth Nathanael, and saith unto him, We have 
found him of whom Moses in the law, and the pro- 
phets, did write, Jesus of Nazareth, the son of Joseph. 
And Nathanael said unto him, Can there any good 
thing come out of Nazareth? Philip saith unto him. 
Come and see.'=^ Human nature remains about the 
same in all ages. Men generally attach similar honoi 

* John i. 45, 46. 



NAZARENE. 281 

or disgrace to persons, as they do to places from 
which they originate. But a more unsafe rule cannot 
be adopted. 

There is another kind of prejudice which mani- 
fested itself against our Lord, and that was, that he 
had never been brought up in any of the schools in 
that day. 'How knoweth this man letters, having 
never learned?' was the taunting language of the 
persecuting Jew. It was well said by the Nazarene, 
^My doctrine is not mine, but his that sent me. If 
any man will do his will, he shall know of the doc- 
trine, whether it be of God, or whether I speak of 
myself'^ And many other infallible proofs did this 
poor, despised Nazarene present that he was of God. 

A profitable use may be made of the advice of 
Philip to Nathanael, 'come and see.' So we say 
to the infidel, when deriding the Nazarene, and 
treading his precepts under foot, 'come and see.' 
Many of those who cry out that the Bible is a fable, 
never read it in their lives. 'I once met with a per- 
son,' says a writer, 'who professed to disbelieve every 
tittle of the New Testament, a chapter of which he 
acknowledged he had never read. I asked him, had 
he ever read the Old? He answered. No!' And 
yet, these are the very men who reject the whole as 
an imposture ! God have mercy upon them. We 
invite the world to come and examine the claims of 
the Nazarene; to look at his sufferings, and the purity 
of his character ; and we feel satisfied that it will be 
found, on examination, that no history bears so many 
marks of authenticity as that of the poor, despised 
Nazarene. 

* John vii. 15—17. 
24^ 



LIX. PASSOVER. 

' Purge out, therefore, the old leaven, that ye may be a new lump, as 
ye are unleavened. For even Christ, our Passover, is sacrificed 
for us.' 1 Cor. v. 7. 

This word occurs in fifty-six instances, but is only- 
applied to Christ in this place. * The word Pascha or 
passover is taken, 1. For the passing over of the de- 
stroying angel. 2. For the paschal lamb. 3. For 
the meal at which it was eaten. 4. For the festival 
instituted in memory of the coming out of Egypt, and 
the passage of the destroying angel. 5. For all the 
victims offered during the paschal solemnity. 6. For 
the unleavened bread eaten during the eight days of 
the passover. 7. For all the ceremonies of this so- 
lemnity. 

The passover was one of the most interesting and 
solemn festivals that was held among the Jews. All 
those writers who have described it, represent it as a 
most animating and thrilling occasion. Each head 
of the family went through his house to search for 
leavened bread. AVhen he had gone through to the 
outer door, he said, 'Whatsoever leavened thing there 
is in my house, which I have not seen or put away, 
may it be scattered in pieces, and accounted as the 
dust of the earth.' A very interesting author gives 
the following animated description of the appearance 
of the holy city during this grand festival. 'What 
a scene ! The whole environs of Jerusalem were 



PASSOVER. 283 

turned into an encampment, all the hills and valleys, 
all the streets and open places, were covered with, 
tents. It was impossible that the houses should con- 
tain all the strangers, notwithstanding the unbounded 
hospitality which was practised on these occasions, 
and hence it was necessary that a large proportion of 
them should remain in tents during the festival. In 
the pleasant season of the year, at which the Pass- 
over was held, this had nothing inconvenient or dis- 
agreeable in it ; it was the universal custom at the 
feast of tabernacles, and it reminded them of the 
patriarchal life, and the wandering in the desert. 
This gave to Jerusalem a singular but very interest- 
ing appearance. All was motion, life, and animation, 
and the thought of the purpose for which these myri- 
ads of men had come up from near or distant regions, 
filled the mind with solemn and elevated feeling. A 
million of human beings have frequently been assem- 
bled here on such an occasion, all for the purpose of 
appearing with prayer and praise before Jehovah.'^ 

Such was the passover. How many beautiful 
associations must have existed in the mind of a Jew 
when he thought of this interesting festival. And 
our Lord and Master is called our Passover. 

It may be well to remark, that some believe that 
Jesus was crucified on the same day and hour that 
the paschal lamb was offered. It has been stated as 
a very remarkable fact, that after the destruction of 
the holy city, the paschal lamb ceased to be offered by 
the Jews throughout the world. They continue the 

* See Helon's Pilgrimage to Jerusalem, vol. i. p. 169, et seq., in 
which the author has endeavored to present, in a fictitious dress, ' a 
Picture of Judaism in the century which preceded the advent of our 
gaviour.' 



284 TITLES OF CHRIST. 

passover, but without any sacrifice, notwithstanding 
their deep-rooted, inveterate antipathy against Jesus 
Christ, our Passover, who has been sacrificed for us. 

We do not consider the controversy concerning the 
time of the passover to be of that great importance 
which many have supposed. Christ our Passover is 
sacrificed for us, and that is the great truth we all 
need to know. That fact is all-important to a dying 
world, and it would be well to let all minor points 
go, and rest all our hopes on that alone. 

But in what sense is Christ our Passover sacrificed, 
for us? It may be difficult perhaps to get a clear 
view of the resemblance between the Jewish passover 
and Christ our Passover. With regard to the points 
of resemblance, Lightfoot points out seventeen ;=^ 
Godwin has enumerated thirteen ;f Keach, nineteen. J 
Herman Witsius, however, is said to present the most 
judicious view of this subject.^ 

The following parallel may point out the resem- 
blance to some extent. 

Jewish Passover. Christ our Passover. 

1. Temporal deliverance. Ex.ll. Spiritual deliverance. Matt, 
xii. 11. i. 21. Luke iv. 18. 



2. Lamb v/as unbroken. lb. 
46. 

3. Lamb slain by whole as- 
sembly, lb. 6. 

4. Lamb unblemished. Lev. 
xxii. 21. 



2. Bones unbroken. John xix. 
33. 

3. Slain by whole nation. 
Luke xxii. 13. 

4. Sinless. 1 Pet. i. 19. 



* Lightfoot's works, pp. 1008, 1009. 

f Godwin's Moses and Aaron, pp. 114, 115. 

% Keach's Key to Scripture Metaphors, pp. 979, 980. 2d ed. See 
also M'Ewen on the Types, pp. 148—152. 

§ Witsius, de CEconomia Foederuni, lib. iv. c. 9. sections xxxv.- * 
Iviii., or vql. ii. pp. 275 — 382 of the English translation. 



PASSOVER. 285 

There are undoubtedly many other resemblances, 
some of which we may notice, but these are the 
principal. 

An excellent writer has drawn the following very 
just comparison. Speaking of Christ at the Last 
Supper with his apostles, he says, 'And they ate 
their passover together. They commemorated Is- 
rael's deliverance of old; Israel, now on the eve of 
its solemn rejection of the Messiah, and of its renun- 
ciation thereby of God's covenant. The original 
blessing and the final crime were blended in his con- 
templation. The one prepared for the establishment 
of their polity, the other for its dissolution. The one 
set up their tabernacle, the other destroyed their tem- 
ple. The one made them a people, the other made 
them fugitives. The one prostrated Egypt at their 
feet, the other crushed them beneath the tread of 
Rome. The one freed them from generations of 
laborious slavery, the other sold them to centuries of 
ignominious bondage. From the one they became 
monuments of the wise laws which they received; 
from the other, of the gracious gospel which they 
refused. This made them a victorious nation in 
Canaan, that scattered them in subjugation among 
all the countries of the earth. By the one, God con- 
stituted them his peculiar people; by the other, they 
made themselves the outcasts of religion.'^ And 
when the disciples in all the countries and all the 
churches would be scattered, with what propriety 
might they say, in view of the comforts which the 
religion of Jesus brings, 'And even Christ our Pass- 

* Sermons on the Mission, Character, and Doctrine of Jesus of 
Nazareth. By W. J. Fox. In 2 vols. Vol. ii. ser. x. London. 



286 TITLES OF CHRIST. 

over is sacrificed for us.' Our main object now will 
be, to give a practical turn to the whole subject. 

Benson supposes that this epistle was written just 
before the celebration of the passover, and that the 
Apostle makes use of the approaching festival to urge 
the church to greater purity in life and conversation. 
It appears that there had been an enormous crime 
committed in that church; 'one not so much as 
named among the Gentiles ;' and the Apostle exhorts 
them to cleanse out the old leaven of lewdness by 
casting the incestuous person out of the church, and 
to keep the feast of the Lord's Supper, not with the 
old leaven of sensuality and uncleanness with which 
they were formerly corrupted, neither with the leaven 
of malice and wickedness, but with the unleavened 
bread, or qualities of sincerity and truth.^ The 
Apostle says, 'Know ye not that a little leaven 
leaveneth the whole lump?' By which he would 
have them understand that this individual, if suffered 
to remain, might corrupt the whole church, as bad 
leaven corrupts the bread. 'Evil communications 
corrupt good manners.' The great moral to be learn- 
ed from this subject is, that we are to lay aside 'all 
malice and wickedness,' and be governed by 'sin- 
cerity and truth.' And what a moral ! Would to 
God the world would be governed by this excellent 
advice to the Corinthian church.f 

* See Macknight on 1 Cor. v. 7. 

f We learn from the motto, 1. The strictness of discipline exercised 
m the primitive church. 2. That the disciples of Christ began very 
early to celebrate the Lord's Supper with peculiar solemnity, annually, 
on the very day on which the Redeemer suffered, which was the day 
of the Jewish passover, called in modern language Easter. 3. That 
m all the severity of discipline in the primitive age, the salvation ol 



fASSOVER. 287 

The motto presents a variety of moral truths. We 
learn from it to avoid all immorality, to forsake evil 
company, and to condemn all false doctrines; and 
we also gather from it a grand illustration of the final 
deliverance of the human race from all sorrow and 
impurity. A single exhortation, and we close with 
that view of the subject. We have seen that the 
Jews in the celebration of this festival were exceed- 
ingly careful to remove from their dwellings all 
Hhe old leaven.^ So we should be equally careful 
to remove from our hearts all the old leaven of 
malice and wickedness. Oh that Christians would 
endeavor to become a 'new lump.' Then would 
* sincerity and truth' dwell in all our churches, and 
peace and harmony would reign throughout the 
earth. Then we could 'keep the feast,' and such a 
feast as the world has not seen since the days when 
Christ our Passover was sacrificed for us. But now 
we 'are puffed up;' we are full of pride, and far, 
very far, from the spirit of Christ our Passover. Oh 
that more purity and truth might dwell among us ! 

But we must close. There is not only a great 
moral truth connected with this title, but also a great 
doctrinal truth. If the reader will turn to our defini- 
tions, he will see that this word was not only taken 
for the passijig over of the destroying angel, but also 
for the festival instituted in memory of the deliver- 
ance from Egyptian bondage. It is possible that the 
Apostle intended here to direct the primitive believers, 
not only to the passover which they were about to 
celebrate, but to Christ, the true Passover, who would 

the individual was always kept in view : ' To deliver such an one 
unto Satan for the destruction of the flesh, that the spirit may be saved 
in the day of the Lord Jesus.' 



288 TITLES OF CHEIST. 

ultimately redeem them from the bondage of sin and 
death. In this light our motto is grand, and replete 
with consolation. It is indeed full of glory. My 
soul leaps for joy when I recognise my beloved 
Saviour, my true Passover. 'He was brought as a 
lamb to the slaughter,' meek and unopposing; spot- 
less and unblemished. ' Glory be to God ! ' Now I 
turn back and see the destroying angel passing over 
the houses of Israel ; then to the great deliverance 
from Egyptian bondage, and the passing through the 
Red sea. I see the hosts of Israel reaching the opposite 
shore. I hear their exultations and rejoicings. I see 
Miriam with her 'timbrel in her hand,' and all the 
women 'with timbrels and dances.' The song swells 
louder and louder: 'Sing ye to the Lord, for he hath 
triumphed gloriously : the horse and his rider hath 
he thrown into the sea !' Then I turn from that and 
all other events that this world has ever celebrated, to 
that grand period shadowed forth in this transaction^ 
when we shall pass over the cold Jordan of death, 
when the whole human race shall be delivered 
from sin, and sorrow, and the grave; and when' all 
'mortality will be swallowed up of life;' when, in- 
stead of a single nation, there will be ' ten thousand 
times ten thousand, and thousands of thousands; 
saying with a loud voice, Worthy is the Lamb that 
was slain to receive power, and riches, and wisdom, 
and strength, and honor, and glory, and blessing.' 
What glory 1 My soul longs to enter on the bright 
and joyful scenes of eternity. I can go no farther ! 
I am overwhelmed, lost, swallowed up in the 
boundless theme of redemption ! Amen ! Halleluia ! 
Halleluia ! 



LX. PHYSICIAN. 

"^ But when Jesus heard that, he said unto them, They that be whole 
need not a Physician, but they that are sick.' Matt ix. 12. 

This word occurs in thirteen instances, but this is 
the only place where it is applied to the Saviour of 
the world. It is, however, used in the Scriptures in 
a way not common among us. It was applied to 
embalmers of the dead, Gen. 1. 2 ; to comforters or 
healers by advice and counsel, Job xiii, 4; to pro- 
phets and teachers, Jer. viii. 22. 

The propriety and beauty of this appellation may 
be more fully apprehended, if we consider the occa- 
sion on which it is said. ^And it came to pass, as 
Jesus sat at meat in the house, behold, many publi- 
cans and sinners came and sat down with him and 
his disciples. And when the Pharisees saw it, they 
said unto his disciples, Why eateth your Master with 
publicans and sinners ? But when Jesus heard that, 
he said unto them, They that be whole need not a 
Physician, but they that are sick. But go ye and 
learn what that meaneth, I will have mercy, and not 
sacrifice : for I am not come to call the righteous, but 
sinners, to repentance.' What a complete manifesta- 
tion of the self-righteousness of the Pharisee ! He 
did not believe that he stood in need of a Physician, 
for he could not acknowledge himself to be 'sick.' 
And then he could not receive such a Physician ; 
25 



290 TITLES OF CHRIST. 

one who would associate with pubhcans and sinners ? 
This was too humiliating. It was indeed strange 
that the Physician should go among the sick ! And 
where should he go? The sick could not come to 
him. How entirely mistaken was the Pharisee re- 
specting the work of this Physician ! And what self- 
righteous man ever did think he needed a Physician 
to remove his maladies? In his own view, he is 
perfect; others are 'altogether born in sin.' Hence 
he can go up to the temple, and say, 'God, I thank 
thee that I am not as other men are, extortioners, un- 
just, adulterers, or even as this poor pubUcan. I fast 
twice in the Aveek, I give tithes of all that I possess.'^ 
And what a masterly contrast is here drawn by the 
great Physician between self-righteousness and hu- 
mility; between him who imagines himself in per- 
fect health, and him who by his confession acknow- 
ledges that he stands in need of the Physician ! How 
admirable was his reply to the Pharisee : ' They that 
be whole need not a Physician, but they that are 
sick ! ' Admitting your pretensions to righteousness, 
you have no need of me, and, therefore, I go among 
'publicans and sinners;' among those who, accord- 
ing to your own views, need my healing power. 

And how appropriately may sin be compared to a 
disease. Jehovah, speaking of his people when they 
had become exceedingly corrupt, says, 'The whole 
head is sick, and the whole heart faint.'f =^ =^ ^ 
But this very fact proves that there was originally 
health and soundness in man ; that he is not entirely 
depraved. No physician can cure without there is 

* Luke xviii. 11, 12. f Isa. i. 5, 6. 



PHYSICIAN. 291 

some health remaining on which to build. And it is 
not the duty of the physician to take the disorder, nor 
bear the pain. So the great Physician came not to 
take our disease, nor bear our pains, but to remove 
disease from the soul, and present the whole human 
family in immortal health in a world where ' the in- 
habitant shall not say, I am sick.' 

And what a beautiful title to give to the Redeemer ! 
Around it a thousand rich and pleasing associations 
cluster. For who more welcome in the dreary and 
lonely hour of sickness than the physician? We 
love then to behold the faces of our friends and kin- 
dred as they gather around us on the bed of pain ; 
but how do we long for the arrival of the physician ! 
His very approach seems to ease our pains, and his 
presence lights up the chamber of sorrow with a 
smile. And as the cheek grows pale, as the eye 
becomes dim, and the limbs are racked with pain, 
how do we look away from every power on earth 
save that of the physician ! And what confidence do 
we place in him ! How willingly do we receive the 
bitterest potion from his hand ! And when the pale 
messenger approaches, how slow are we to believe 
that his skill is exhausted ! And when he leaves for 
the last time, then, what a sadness pours in upon the 
soul ! And oh ! the last lingering glance, when we 
are informed that all is over, that no earthly power 
can stay the disease ! Oh ! the awfulness of that 
hour, especially to him who knows nothing of the 
great Physician whom Heaven has provided ! 

Let us draw a contrast between the earthly physi- 
cian and the one sent from heaven. The former 
may be ignorant of the disorder, or of the appropriate 



292 TITLES OF CHBIST. 

medicine; or, if acquainted with both, he may be 
unable to stay the disease, for, like his patient, he is 
frail and weak, and his own strength may fail at the 
very time when he is most wanted. But not so with 
the true Physician. Heaven has given him every 
needed qualification. He knows the seat of the dis- 
order ; he possesses all the means to remove it, and^ 
above all, he has the disposition. If we look at the 
history of this Physician, we shall find that there 
was no intellectual, moral, or physical defect beyond 
his reach. He 'went about all Galilee, ^ ^ ^ heal- 
ing all manner of sickness, and all manner of disease, 
among the people."^ We behold him giving sight to 
those who were born bli?id; healing the obstinate 
leprosy ; making those who wanted a \\\X)S>^ perfect ; 
those who shook with the palsy, robust ; nerving 
the withered arm with strength; restoring the insane 
and demoniac to reason, and raising the dead.\ In- 
deed, the intellectual, moral, and physical depart- 
ments of creation seemed to have all been within his 
power. To a maniac, he said, 'Come out of him, 
thou unclean spirit.' To the transgressor, ' Be of good 
cheer, thy sins are forgiven thee,' To a Lazarus, 
'Come forth;' and all was done instantaneously. 
There was no long, lingering process in restoring to 
health, as often occurs among earthly physicians : 
and all was done 'without money, and without 

* Matt. iv. 23. 

f ' A learned physician,' says Bp. Stillingfleet, 'undertook to make 
it evident from the circumstances of the history, and from the received 
principles among the most authentic physicians, that the diseases cured 
by our Saviour were all incurable by the rules of physic' — Gul. Ader 
i?e morhh Evang. in Orig. Sacr. L. ii. c. 10. 



PHYSICIAN. 293 

price.' When Zeuxis, the Grecian painter, presented 
his inimitable paintings for nothing, his vanity 
prompted him to give this reason for his conduct : 
'that his performances were above all price.' So, 
our great Physician, above the suspicion of pride, 
performed his mighty work of healing freely, and 
without reward ; because it was impossible to pro- 
pose any to him, which could either merit his favor, 
or claim his acceptance. Among the multitudes that 
he healed, no one was so insensible of the worth of 
the remedy, or the dignity of the Physician, as to 
make him so degrading an offer. Indeed, those 
whom he healed had nothing to give but what his 
own bounty had conferred ! In no instance, there- 
fore, did this Physician perform a miracle to enrich 
himself! An unanswerable argument against the 
assertion of the infidel, that Jesus was an impostor ! 
What impostor ever lived, suffered, and died for the 
world, without regarding his own interest? Would 
to Heaven the world were full of such impostors ! 

But we are told that we must go to this Physician, 
or we cannot be cured. But it is the duty of the 
Physician to come to us and give the willing mind. 
Surely, we are not to understand the Physician to say 
to the lame, Hake up thy bed and walk,' and come to 
me and be healed. If the sick could have had health, 
if the blind could have seen, if the deaf could have 
heard, if the lame could have walked; in short, if there 
had been no disease, there would have been no need 
of a Physician. It was these very maladies which he 
came to remove. And shall the very disorders which 
he came to remove, be the very cause of failure? 
Shall sin, which brought the Physician from heaven^ 
25=^ 



294 TITLES OF CHRIST. 

be the very thing which prevents his mission? If sa, 
then sin, the lowest and most despicable object in the 
universe, gains the victory, and the Physician is 
defeated by the very cause which he came to remove. 
How will this accord with his ministry when on 
earth ? Then, disease in every form fled before him, 
as the sun dispels the darkness of the morning. If 
our Physician fails, then wherein is he above the 
physicians among men? They are defeated by a 
lack of power or wisdom. And can this be said of 
the Physician whom Heaven has provided? Shall 
we say of him as was said in the case of the woman 
'who had suffered many things of her physicians, 
and had spent all that she had, and was nothing 
bettered, but grew worse?' Indeed, then is our Phy- 
sician 'of no value;' and there is no balm in Gilead, 
there is no Physician there ! But we cannot pursue 
this subject to a great length, and we therefore pre- 
sent the words of an eloquent and lamented brother 
in the ministry, wherein he has touched this point in 
a most admirable manner. 'Will the need of a 
Saviour prevent our salvation? Were we not sin- 
ners, we could not be saved, and shall the possibility 
and the impossibility of salvation be the same thing? 
Or, in other words, shall our sinfulness prevent our 
release from sin? "The whole need not a physician, 
but they that are sick;" and why shall they not have 
a physician? You are careful to procure medical 
aid when your friends are in distress, and shall not 
God be as earnestly concerned for the health of the 
soul as you are for the health of the body ? It may 
be urged, that the Saviour, the great Physician, has 
come, and that our moral disorders are unhealed 



PHYSICIAN. 295 

because we have turned a deaf ear to his voice, and 
hardened our hearts against his counsel. It is re- 
plied, were not our souls infected with sin, we should 
not treat Christ in this manner. And shall conduct, 
which grows out of the nature of the malady, prevent 
the cure, when the physician is neither deficient in 
skill nor faithfulness ? Should an earthly physician 
refuse to prescribe for the sick, because, in the deliri- 
um of their pain, they load him with the heaviest 
imprecations, no one would think him faithful or 
kind, as the cause of his refusal would, in amount, 
be the sickness of the patient. And shall Christ 
abandon the very sinners he came to heal, because, 
through the intensity of their moral disorder, they 
pointedly reproach and bitterly execrate his kindest 
intentions? Should this be the case, how would he 
be a faithful Physician, or how would he show as 
much regard to the souls as he did to the bodies of 
men ? for when he was on earth, no curse or flattery 
of a maniac diverted him from performing a cure 
with readiness and mercy. '^ 

In closing, our subject seems to require a word on 
the disposition of our Physician. What tenderness 
and kindness ! Every word was love, and every 
look was affection. He had 'compassion on the ig- 
norant, and on them that were out of the way.' He 
was experimentally acquainted with our frail nature, 
for he 'took part of the same.' He 'took our infirmi- 
ties and bear our sicknesses.' He 'knew what was 
in man,' and therefore, he knew his trials, and could 

* 'Reasons for believing in Universalism j' a sermon delivered in 
Hartford. 1825. By Rev. John Bisbee. 



296 TITLES OF CHRIST. 

pity his weaknesses, and forgive his sins ! Blessed 
Physician ! I find, on looking at thee, new life, and 
returning health. I forget my weaknesses and my 
frailties. In looking at thee, I seem almost even now 
to be enjoying immortal health ! God be praised. 
' Is there no balm in Gilead 7 Is there no Physician 
there?' 

'Yes, there 's a great Physician near ; 

Look up, my fainting soul, and live ! 
See, in his heavenly smiles appear 

Such help as nature cannot give.' 

He has appeared in the midst of this pestilential 
world, and standing beside us, he is saying, with a 
smile of love, I am the Physician that healeth thee. 
' The Spirit of the Lord is upon me, because ^ =^ ^ 
he hath sent me to heal the broken-hearted.' ^ =^ ^ 
And the great Physician will pursue his work till he 
heals 'all manner of sickness and all manner of dis- 
ease among the people.' 

Finally, we shall reach that bright and beautiful 
world where we shall not need the skill of our Physi* 
cian, but where we shall adore him forever ; for there 
*the inhabitant shall not say, I am sick.' 

'There sickness never comes ; 

There grief no more complains ; 
Health triumphs in immortal bloom, 

And purest pleasure reigns. 



No cloud those regions know. 

Forever bright and fair ; 
For sin, the source of mortal wo, 

Can never enter there. ' 



LXI. PRINCE OF PEACE. 

Unto us a Child is born, unto us a Son is given: and the govern- 
ment shall be upon his shoulder: and his name shall be called 
Wonderful, Counsellor, The Mighty God, The Everlasting Father, 
The Prince of Peace.' Isa. ix. 6. 

What an amiable, what an illustrious title ! How 
exceedingly appropriate when applied to him who 
'came not to destroy men's lives, but to save them.' 
He is also called the Prince of the kings of the earth, 
Rev. i. 5 ; the Prince of life, Acts iii. 15. 

Prince of Peace ! How many rich associations 
cluster around this name ! The mind luxuriates 
amid unnumbered beauties ! The loveliest scenes 
spread out before the eye in prophetic vision ! We 
see nations, powerful in arts and arms, laying aside 
their implements of war ; their jarring differences all 
settled; their drawn swords returned to the scab- 
bard; and they go back to their hills and valleys, 
their vines and their fig-trees ; and beside the cool 
fountain and the over-arching shade, and around the 
domestic hearth, no longer visited by sudden and 
cruel alarms, they celebrate the dominion of peace, 
and the triumph of justice. 

I. The teachings of the Prince of Peace. 

II. The nature of his kingdom. 

I. The teachings of the Prince of Peace. Let us 
go directly to his first sermon: 'Blessed are the 



298 TITLES OF CHRIST. 

poor in spirit : for theirs is the kingdom of heaven. 
Blessed are the meek : for they shall inherit the 
earth. Blessed are the merciful : for they shall ob- 
tain mercy. Blessed are the peace-makers : for they 
shall be called the children of God. Love your ene- 
mies, bless them that curse you, do good to them that 
hate you, and pray for them which despitefuUy use 
you and persecute you.'=^ What a sermon ! Like 
dew upon the tender plant; like broad rivers in a 
desert; like the bright morning star ushering in a 
day of righteousness and peace. The very wilder- 
ness budded; the desert rejoiced and blossomed as 
the rose. From that hour to the present, the blessed 
influences of this sermon have been felt by the wise 
and the good. It has been to the world 'like rain 
upon the mown grass, and as showers that water the 
earth.' 

II. The nature of his kingdom. The prophets 
everywhere describe this kingdom in the most glow- 
ing strains, and throw around it the richest imagery. 
Sometimes they present it under the type of a city 
descending from heaven ; sometimes under the type 
of a wilderness newly clothed with bud and blossom ; 
sometimes as a great temple, capacious enough to 
contain all nations. Hear a few of the prophetic 
strains, as the prophets touch the golden harp of 
prophecy : — 

'Rejoice greatly, O daughter of Zion; shout, O 
daughter of Jerusalem: behold, thy King cometh 
unto thee : he is just, and having salvation ; lowly, 
and riding upon an ass, and upon a colt the foal of 

* Matt. V. 3, 5, 7, 9, 44. 



(^ PRINCE OF PEACE. 299 

an ass.'^ ' His name shall endure forever : his name 
shall be continued as long as the sun : and men shall 
be blessed in him : all nations shall call him bles- 
sed.'f ^And there was given him dominion, and 
glory-j and a kingdom, that all people, nations, and 
languages, should serve him. 'J Such were the beau- 
tiful strains of prophecy. And when at last the 
auspicious hour arrived for the Prince of Peace to be 
born, and to commence his reign, the earth was lulled 
into repose, and he was ushered into our world amid 
the song of angels, uttering, in strains unknown be- 
fore, 'Peace on earth, and good will to men.' 

*In heaven the rapturous song began. 

And sweet seraphic fire 
Through all the shining legions ran, 

And strung and tuned the lyre. 

Swift through the vast expanse it flew, 

And loud the echo rolled ; 
The theme, the song, the joy was new, 

'T was more than heaven could hold. 

Down through the portals of the sky 

The impetuous torrent ran ; 
And angels flew with eager joy 

To bear the news to man.' 

In this new kingdom, all the implements of war 
are to be destroyed or burned with 'fuel of fire,^ 
There is a very beautiful illustration of this prophecy 
found in the customs of some heathen nations, which 
was, to gather from the field of battle heaps of armor, 

* Zech. ix. 9 f Psa. Ixxii. 17. |: Dan. vii. 14. 



300 TITLES OF CHRIST. 

and make an offering to the god supposed to be the 
giver of victory. Virgil mentions the custom : — 

'Cum primam aciem Praeneste sub ipsa 
Stravi, scutorumque incendi victor acervos.' 

^n. lib. viii. 561. 

* Would Heaven (said he) my strength and youth recall, 
Such as I was beneath Prgenesta's wall — 
Then when I made the foremost foes retire, 
And set whole heaps of conquered shields on fire.' 

Dryden. 

But the implements and weapons of war will not 
simply be burned up, but the disposition to use them 
will be removed. The heart will be converted, and 
will become the residence of gentleness, kindness, and 
compassion. The very nations themselves who have 
met on the field of battle will 'beat their swords into 
ploughshares and their spears into pruning-hooks.' 
Violence and bloodshed will no longer be known. 
Every passion will be hushed, and love and good 
will reign triumphant. Such was the meaning of 
the language where the prophet says, ' The wolf 
shall dwell with the lamb, and the leopard shall lie 
down with the kid, and the calf, and the young lion, 
and the fatling together, and a little child shall lead 
them.' It is in this way then that war and violence 
shall be removed from the earth; not simply by 
conversion of the implements to agriculture and the 
peaceful arts, but by a conversion of the very hearts 
who have loved war and gloried in its victories. 
The 'nations shall not hft up a sword against nation, 
neither shall they learn war any more.' Yes, they 
shall cease to learn, to study the art of war. For in 



PRINCE OF PEACE. 301 

this kingdom, there will be no lessons to learn, but 
those of peace and good will to men. 

Blessed be God, the time is coming when supersti- 
tion and ignorance, pride and passion, bloodshed and 
misery, will yield before the dominion of the Prince 
of Peace ; when the hand of cultivation shall spread 
bloom and beauty through all the valleys, and up the 
sides of every hill and mountain, and over all the 
continents and islands of the earth. And at last he 
will sit down upon his throne, the grand pacificator 
and restorer of a world. How glorious ! What a 
vast object lies before the Prince of Peace ! 

If such be his mission, then his followers should be 
children of peace. How numerous are his injunc- 
tions: 'Have peace one with another.' 'But I say 
unto you, that ye resist not evil ; but whosoever shall 
smite thee on thy right cheek, turn to him the other 
also. And if any man will sue thee at the law, and 
take away thy coat, let him have thy cloak also. 
And whosoever shall compel thee to go a mile, go 
with him twain. Give to him that asketh thee, and 
from him that would borrow of thee turn not thou 
away.' 'This is my commandment, that ye love one 
another.' 'By this shall all men know that ye are 
my disciples, if ye have love one to another.' Such 
are a few of the commands of the Prince of Peace. 
How blessed is the spirit of peace. It kindles with 
the hopes of the just made perfect ; its piety emulates 
the adoration of angels ; its love is pure and fervent 
as the love of seraphs ; its dominion immortal as the 
soul. 

26 



LXII. PROPHET. 

« Then those men, when they had seen the miracle that Jesus did, said, 
This is of a truth that Prophet that should come into the world.' 

John vi. 14. 

Jesus is distinguished as a Prophet in nine in- 
stances. Indeed, we may say, he is thus considered 
throughout all the Scriptures. Moses speaks particu- 
larly of him, Deut. xviii. 15; and Stephen, in his 
address before his murderers, quotes his language, 
Acts xvii. 37. The Jews expected the Messiah 
would appear under this very title and character, as 
appears evident from their conversation with John 
the Baptist, John i. 19 — 22. Moses also spake of 
Jesus as a Prophet, Deut. xviii. 15; and if we had 
room, we could show a very exact comparison be- 
tween the Jewish prophet, and 'that Prophet that 
should come into the world;' but we have preferred 
to confine our remarks to the prophecies of Jesus 
himself^ 

This is an exceedingly interesting title. Jesus was 
a Prophet in the highest and most emphatical sense. 
He is the great, the supreme, the abiding Prophet of 
his church. He came to make a full disclosure of 

* On this point, as well as on the prophecies of Jesus himself, the 
reader would do well to consult an excellent work, entitled ' Disserta- 
tions on the Prophecies.' By Thomas Newton, D. D. Dissertations 
VI. and xviii — xxi. 



PROPHET. 303 

Jehovah's will, and to confirm and complete the 
whole system of revelation. 

A few remarks on the nature of the prophetic char- 
acter of Jesus will be offered, and then a parallel will 
be drawn, pointing out, on the one hand, the prophe- 
cies, and on the other, their fulfilment. 

I. The clearness of his prophecies. 

II. Their minuteness. 

III. Their improbability. 

IV. Their number. 

All these particulars deserve to be mentioned and 
carefully considered, that the character of this Pro- 
phet may stand out before the world as the great- 
est that has ever appeared. We have presented 
them rather more for the benefit of the reader than 
because we have room to carry them out. 

I. The clearness of his prophecies. They are 
generally delivered in plain, historical language. 
There is nothing obscure or ambiguous, like the an- 
cient oracles. Every thing was delivered with the 
utmost plainness and perspicuity. If figures were 
employed, they were such as the people were accus- 
tomed to hear in their sacred writings. 

II. Their minuteness. A few examples under this 
head will be sufiicient to illustrate the whole. The 
first relates to the death and resurrection of Jesus ; 
the second, to the denial ; the third, to the final over- 
throw of Jerusalem. 'The Son of man shall be 
mocked, and spit on, and the third day he shall ri 
again. -^ All ye shall be ofifended because of me this 
night.-f This generation shall not pass away till all 
these things be fulfilled.J 

* Luke xviii. 32. f Matt. xxvi. 31. | lb. xxiv. 34, 



304 TITLES OF CHRIST. 

III. The improbability of his prophecies. Here 
we present a single instance, which will be a fair 
illustration of the whole. We do not mean that all 
the prophecies of Jesus were improbable when spo- 
ken, for some things might be safely calculated on by 
a process of reasoning. But one improbable event is 
sufficient to establish his prophetic character. Look 
at the prophecies relative to the overthrow of the 
holy city, especially the Temple. There it stood 
before the eye of the great Prophet, as he sat upon 
the mount of Olives, 'with its innumerable and 
stately dwellings : above them, glittering like a suc- 
cession of diadems, those alabaster porticoes and 
colonnades ; there was the court of the priests, and, 
highest, the crowning splendor of all, the central 
temple, the place of the sanctuary, and of the Holy 
of Holies, covered with plates of gold, its roof planted 
with the lofty spear-heads of gold, the most precious 
marble and metals everywhere flashing back the day, 
till mount Moriah stood forth to the eye of the stran- 
ger approaching Jerusalem what it had been so often 
described by its bards and people, "a mountain of 
snow studded with jewels." ' How improbable that 
such a magnificent edifice, one that had been five 
hundred years in building, should be demolished 
during the lifetime of the very persons whom the 
great Prophet addressed ! But its glory has long 
since departed, and the inhabitants of the holy city 
are scattered among all nations. Jerusalem has now 
stood before the world for eighteen centuries a living 
monument of the prophetic character of Jesus ! Now 
let the infidel scoff", and the unbelieving Jew deridf^ 



PROPHET. 305 

and we have only to point the one to the testimony 
of travellers, and the other to his own Scriptures. 

IV. The number of his prophecies. Eusebius is 
said to have made a separate treatise on this part of 
our subject, but the book is now lost.=^ We have not 
met with any writer who has made a complete col- 
lection of them, though it has been attempted.! We 
suppose this would be a very great task, even if it 
could be accomplished, for many of the prophecies 
are so blended with his sayings and teachings that a 
classification would be exceedingly difficult. The 
Almighty has, through the medium of this Prophet, 
given us truth on truth, prophecy on prophecy, but 
He has seen fit to leave us to arrange the whole into 
such a form as may appear best. It is so with the 
moral code of Jesus, if that phrase be allowed. 
There lie the great moral precepts, but it was left to 
other ages to present the whole in a systematic man- 
ner. We mean this not to depreciate Revelation, for 
we have a high veneration for God's book. To us, it 
is rather a proof of its genuineness. But we cannot 
pursue this thought. All we shall attempt will be to 
present in a parallel form some of the prophecies 
uttered by the Saviour during his ministry. 

* See Jortin's Discourses on the Christian Religion, p. 194. 

f Kidder's Sermons. BoyLE's Lectures, vol. i. 96, where the 
reader will find a very able account of the prophecies concerning 
Jerusalem. Whitby's general preface to his Commentary, sec. xii. 
Bishop Newton's Dissertations on the Prophecies, vol. ii. p. 222, &c. 
TiLLorsoN's Works, vol. ii., serm. clxxxiii — clxxxvii., &c. Observa- 
tions on our Lord's Conduct as a Divine Instructor, part L, chap, iii., 
sect. i. By William Newcome. An Introduction to the Holy Scrip- 
tures. By Thomas H. Horne ; fourth edit., vol. i., chap, iv., sect. iii. j 
particularly Appendix, No. IV. 
26=^ 



306 



TITLES OF CHRIST. 



Prophecy. 

Betrayal. Matt. xx. 18. 

Forsaking of his disciples. John 
xvi. 32. 

Denial of Peter. John xiii. 33. 

His resurrection. John ii. 19 — 
21. 

His ascension. John xx. 17. 

Descent of Holy Spirit. Luke 
xxiv. 49. 

His coming : the manner, the 
object, and the time. Matt, 
xvi. 27, 28. And the destruc- 
tion of the Holy City. xxiv. 
and XXV. 



Fulfilment. 

Matt. xxvi. 14—16. 
Matt. xxvi. 56. 

Luke xxii. 60—62. 
Luke xxiv. 5, 6. 

Acts i. 9, 10. 
Acts ii. 1—13. 

Works of Josephus. 
et seq. 



Book iv 



HIS SUFFERINGS 

Jerusalem. 



1. The place, 
Matt. XX. 18. 

2. The persons by whom he 
would suffer. Matt. xvi. 21. 

3. The manner in Avhich he 
should sufler. Lukexviii. 32. 



Acts xiii. 27—29. 

Matt. xxvi. 3, 4. Acts iv. 27. 



Matt. xxvi. 
29—32. 



Mark xv. 



Whoever looks even at this limited view of the 
prophecies of Jesus, must exclaim, 'This is of a truth 
that Prophet that should come into the world.' 
Those who saw his works while on earth could not 
help saying, 'A great Prophet is risen up among us; 
and God hath visited his people.'^ 

Three of these prophecies, we think, deserve par- 
ticular remark. 

1. His death. 

2. His second cominar. 

3. The destruction of Jerusalem. 

1. His death. In regard to this, we may say, 
there was nothing very singular in that fact alone, 
but then there was something wonderful in prophe- 
sying every circumstance connected with the event ; 



* Luke vii. 16. 



PROPHET. 307 

not only the betrayal, but the denial, and the place 
where it should happen, the persons, and even the 
very conduct of the soldiers upon the occasion. All 
is related with as much minuteness as if the very 
transaction was at that moment taking place before 
him. Not only was he well aware that an infamous 
and cruel death would be the reward of his labors, 
but he openly taught that it was necessary to secure 
the triumph of his doctrine. Now, was it possible 
that such a prediction could enter into the views and 
system of an impostor? Would an impostor have 
proposed to himself the most excruciating punishment 
as the ultimate object of his ambition? 

2. His second coming. ' There be some standing 
here,' said the great Prophet, ' that shall not taste of 
death till they see the Son of man coming in his 
kingdom.' So that the very persons who heard the 
prediction were to live to see the fulfilment ! An 
impostor would not have taken such a course. But 
it is remarkable that though the Prophet has so care- 
fully fixed the time of his second coming, yet nearly 
the whole christian world is yet looking for this event 
to take place. The consequence is, that a large por- 
tion of the New Testament is misunderstood, and the 
opposition of the Jew increased; for how can he 
believe Jesus to be the true Messiah, when Christians 
themselves have labored to prove that his own pre- 
dictions in relation to his coming have failed ? But 
as well attempt to prove that Jerusalem has never 
been destroyed, as that Jesus did not come during the 
generation in which he lived. The history that 
proves the one, establishes the other. 

3. The destruction of Jerusalem. The Prophet 
foretold every single circumstance in relation to this 



308 TITLES OF CHRIST. 

event, even while Jerusalem stood before his eye in 
all its magnificence and glory. He pointed out all 
the fearful signs and wonders that should precede 
that event ; the time when it should take place, and 
the very nation by whom it should be destroyed, and 
even that one stone should not be left upon another 
of the Temple. Even the foundations were ploughed 
up. It is remarkable that Titus endeavored to pre- 
serve it, for it was a building of such strength and 
grandeur, of such splendor and beauty, that he un- 
doubtedly wished it for a monument of the victory 
and glory of the Roman empire. But Josephus says, 
'One of the soldiers, without staying for any orders, 
and without any concern or dread upon him at so 
great an undertaking, and being hurried only by a 
certain divine fury, snatched somewhat out of the 
materials that were on fire, and being lifted up by 
another soldier, he set fire to a golden window, 
through which there was a passage to the rooms that 
were round about the holy house on the north side of 
it.' ' Then did Caesar, both by calling to the soldiers 
that were fighting with a loud voice, and by giving a 
signal to them with his right hand, order them to 
quench the fire.' 'And thus was the holy house 
burnt down without Caesar's approbation.' On view- 
ing the splendid ruins of the holy city and Temple, 
Titus was heard to say, 'We have certainly had God 
for our assistant in this war, and it was no other than 
God who ejected the Jews out of these fortifications : 
for what could the hands of men or any machines 
do towards overthrowing these towers ? ' On viewing 
all these things, we are constrained to say, 'This is 
of a truth that Prophet that should come into the 
world.' 



LXIII. REFINER AND PURIFIER. 

' And he shall sit as a Refiner and Purifier of silver : and he shall 
purify the sons of Levi, and purge them as gold and silver, that 
they may offer unto the Lord an offering in righteousness.' 

Mai. iii. 3. 

This passage is the only instance where these 
titles are found as substantives. That there is an 
allusion to the Redeemer, is evident from the very- 
opening of the chapter. Maimonides understands the 
passage as relating to him: 'In the days of the king 
Messiah, when his kingdom is restored, and Israel 
shall be gathered to him, all will have their genealo- 
gies set right by his mouth, through the Holy Spirit 
that rests upon him, as it is said, he shall sit a refiner 
and purifier.^ 

These titles may be considered as among the most 
beautiful in all the Scriptures. They bring the 
Saviour at once before the mind in an exceedingly 
interesting light, and lead us to consider, 

I. The nature of the mind. 

IL The process by which it will be refined or puri- 
fied. 

III. The certainty of the work. 

I. The nature of the mind. The very fact that 
the Redeemer of the world is presented before us as a 
Refiner and Purifier, shows the original purity of the 



310 TITLES OF CHRIST. 

mind, or that there is an intrinsic value in its very 
nature. If man were entirely depraved, there would 
be no substance to refine or purify. And the appel- 
lations equally disprove the sentiment of endless suf- 
fering or that of annihilation. For in what sense 
could we consider Jesus as a Refiner and Purifier, if 
man should be annihilated or remain forever im- 
pure? 

The soul was created in the image of God. It is a 
type of his own pure and exalted nature. It is very 
appropriately compared to gold, the most precious of 
all metals ; the great standard of value by which all 
earthly things are tried. But man has become cor- 
rupt by wicked works. ' Lo, this only have I found, 
that God hath made man upright; but they have 
sought out many inventions. '=^ ' But how is the gold 
become dim ! How is the most fine gold changed ! 'f 
The soul seems like gold thrown back into its native 
mine, and intermixed with the basest material. 
Hence all need 'the refiner's fire and the fuller's 
soap.' 

11. The manner in which the mind is to be refined 
or purified. And here the comparison between the 
precious metal and the soul may still be carried on. 
'Gold, in its native state, having much of earthy and 
stony material mixed with it, is first of all broken in 
pieces, even to powder; then placed in a crucible, 
with some foreign substance as a solvent, and melted 
in a fire of intense heat. Gold requires a greater heat 
for its fusion than any other metal. The refiner 
stands or sits beside the fire, to superintend the pro- 

* Eccles. vii. 29. f Lam iv. 1. 



REFINER AND PURIFIER. 311 

cess, to regulate the heat, and to watch the comple- 
tion of the work. The work is completed when all 
the foreign substances are consumed or removed, in 
the form of dross, and the gold, without the loss of a 
single grain, is rendered so pure, that the refiner can 
see his own face reflected in the molten metaV^ Such 
is the process by which the Saviour will purify the 
human soul. Jehovah, speaking of the power of 
truth, says, 'Is not my word like as a fire, and like 
a hammer that breaketh the rock in pieces 7 'f It 
would seem from the reasoning of the Apostle, that 
one of the ways in which Jesus was to refine the 
human soul, was by his own sufferings: 'Who gave 
himself for us, that he might redeem us from all ini- 
quity, and purify unto himself a peculiar people, zeal- 
ous of good works. 'f The Apostle has himself given 
us a fine illustration of the office of Jesus as a Refiner 
and Purifier : ' Every man's work shall be made 
manifest : for the day shall declare it, because it shall 
be revealed by fire; and the fire shall try every 
man's work, of what sort it is. If any man's work 
abide which he hath built thereupon, he shall receive 
a reward. If any man's work shall be burned, he 
shall suffer loss : but he himself shall be saved ; yet 
so as by fire.'^ Observe that the man is saved by 
the same fire that tries his work: 'he himself shall 
be saved, yet so as by fire.' How very careful was 
the Apostle in regard to the salvation of the soul ! 

III. The certainty of the work. On this point we 
need not dwell, for when we have once ascertained 

* See a devotional work called 'My Saviour.' By Rev. John 
East. P. 178. 
t Jer. xxiii. 29. % Tit. ii. 14. ^1 Cor. iii. 13—15, 



312 TITLES OF CHRIST. 

what the Saviour came to perform, we may rest 
issured of its final accomplishment. We have his 
own words in regard to his ability: 'All power is 
given unto me, in heaven and in earth.' In treating 
of salvation, then, it appears to the writer better to 
dwell upon its nature and extent, than upon its cer- 
tainty, for there seems to be a manifest impropriety 
in showing the work Jesus came to perform, and then 
doubting its performance. We know this has been 
the usual course in the christian world ; but we be- 
Heve that it is as certain that Jesus will save the 
world as that he came into the world. The Scrip- 
tures speak as positively in the one case as the other. 
We proceed, therefore, to a moral application of our 
whole subject, and then we shall close the whole by 
an incident strikingly illustrative of the office of Jesus 
as a Refiner and Purifier. 

What a blessed work is assigned to the Redeemer 
of the world ! He sits as a Refiner and Purifier. 
He will perfect our whole nature, that we 'may offer 
unto the Lord an offering in righteousness.' And we 
should remember that in the process of refining, not 
a single particle of pure gold is lost. So with the 
human soul. Nothing will be removed from it but 
its impurity. The Refiner and Purifier will make 'a 
man more precious than fine gold, even a man than 
the golden wedge of Ophir.' He will at last sit upon 
his throne as the grand Refiner and Purifier of a 
world. 

But then we should remember that in this process 
we must be put into the furnace, and perhaps tried 
even seven times. But we have the consolation that 
the Refiner and Purifier will be there, and he will sit 



REFINER AND PURIFIER. 313 

watching over us till he can see his own face reflected 
in our hearts. How consoling to the afflicted and 
bereaved ! And then the Refiner and Purifier has 
been himself in the furnace ! And he knows all 
our frailties and all our weaknesses, and he will not 
call on us to sufler more than he himself has suffered 
before us. O, I can see my Saviour in the furnace at 
Jerusalem, and I see him come forth unharmed, yea, 
perfected: 'For it became him, for whom are all 
things, and by whom are all things, in bringing many 
sons unto glory, to make the Captain of their salva- 
tion perfect through suffering.'^ And now, if we 
only had room, how gladly and cheerfully would we 
take up and illustrate the refining and purifying 
nature of human suflfering; but we must bring our 
subject to a close, by the touching incident to which 
we have alluded as an illustration of our whole sub- 
ject. 

'Some ladies in Dublin, who met together from 
time to time, at each other's houses, to read the 
Scriptures, and to make them the subject of profitable 
conversation, when they came to the third chapter of 
the prophecy of Malachi, had some discussion over 
the second and third verses, respecting the method of 
purifying the precious metals. As none of the com- 
pany knew anything about the process, one under- 
took to inquire of a silversmith, with whom she was 
acquainted, how it was effected, and particularly, 
what was the business of the refiner himself, during 
that operation. Without explaining her motive, she 
accordingly went to her friend, and asked him how 

* Heb. ii. 10. See title Captain. 
27 



314 TITLES OF CHRIST. 

the silver was cleared from any dross with which it 
might have been mixed. He promptly explained to 
her the manner of doing this. "But," said the inqui- 
rer, "do you sit, sir, at the work?" "Oh yes," he 
repHed, "for I must keep my eyes steadily fixed on 
the furnace, since if the silver remain too long under 
the intense heat it is sure to be damaged." She at 
once saw the beauty and propriety of the image em- 
ployed, "He shall sit as a refiner of silver;" and the 
moral of the illustration was equally obvious. As the 
lady was returning with the information to her ex- 
pecting companions, the silversmith called her back, 
and said he had forgotten to mention one thing of 
importance, which was, that he only knew the exact 
instant when the purifying process was complete, by 
then seeing his own countenance in it. Again the 
spiritual meaning shone forth through the beautiful 
veil of the letter. When God sees his own image in 
his people, the work of sanctification is complete. 
It may be added, that the metal continues in a state 
of agitation till all the impurities are thrown ofi", and 
then it becomes quite still; a circumstance which 
heightens the exquisite analogy in this case ; for, O, 
how 

" Sweet to be passive in his hand, 
And know no will but his." ' 



LXIV. RESURRECTION. 

*.lesus said unto her, I am the Resurrection, and the life: he that 
believeth in me, though he were dead, yet shall he live.' 

John xi. 25. 

In what a beautiful and striking light does the 
Redeemer now stand before us ! We have beheld 
him sustaining various offices. We have seen him 
in his sufferings. We have found all the prophecies 
centering in him. And now we are to contemplate 
him as the Resurrection and the life; as the first- 
fruits of a glorious and universal harvest of all the 
sleeping dead. How grand ! How interesting are 
all the circumstances ! The title stands connected 
with the most astonishing miracle performed by our 
Lord during his ministry. He had in two previous 
instances raised the dead, but then the grave had 
not covered its victims. Hence, there was more 
room to doubt the power of him who was the Re- 
surrection and the life. ' The sisters had sent unto 
him, saying, Lord, behold, he whom thou lovest is 
sick.' Yet, 'he abode two days still in the same 
place where he was.' ' After that he saith unto the 
disciples. Our friend Lazarus sleepeth; but I go that 
I may awake him out of sleep.' 'When Jesus 
came, he found that he had lain in the grave four 
days already.' And he now says, 'I am the Re- 
surrection and the life.' Then the sisters and the 



316 TITLES OF CHRIST. 

mourning friends draw around the cold and silent 
grave, where reposed all that remained of a kind and 
affectionate brother. The sympathies of their friends 
were touched. The fountain of compassion burst 
forth. ' Jesus wept.' Precious words ! Like balm 
to the wounded spirit; like a star breaking forth 
amidst the loneliness of night; like the silent dew 
upon the opening flower. How much is embraced 
in this single sentence; the shortest, yet the most 
touching in all the Scriptures ! No wonder the Jews 
saidj ' Behold how he loved him ! ' How amiable 
does the Saviour appear in every trait of his charac- 
ter, but especially in his sympathy for the afflicted 
and bereaved ! What a Saviour did God promise 
to the world ! What a moment of intense interest 
to the sisters; to the cause of Christianity, and to 
the world ! What a bearing upon our ultimate des- 
tiny ! Suppose a failure ! How would the infidel 
have scoffed and triumphed, although it would have 
been over the grave of his own hopes; for who 
needs the consolations and pity of a Saviour more 
than those who have no pity for themselves ? After 
a solemn prayer to the Being who gave him his 
power, he cries, with a loud voice, ' Lazarus, come 
forth ! And he that was dead came forth, bound 
hand and foot with grave-clothes, and his face was 
bound about with a napkin. Jesus saith unto them, 
Loose him, and let him go.' And the same voice 
will ultimately awaken all the sleeping dead, not to 
all the infirmities and ills of life, but to an immortal 
existence ! 

But why is Jesus called the Resurrection and the 
life? It is not because he was the first to arise 



RESURRECTION. 317 

from the dead, for there had been five resurrections 
previous to his own."^ He was the first that rose to 
die no more; the first that rose to give others a 
pledge and assurance of their rising after him. This 
resurrection is the cause, the pattern, the pledge of 
our resurrection. In this sense, he is ' the First-fruits 
of them that slept;' ' the First-born from the dead.' 
The world now beholds a living demonstration of 
the resurrection of all the dead. Hence the Apostle 
Peter says, ' Blessed be the God and Father of our 
Lord Jesus Christ, which, according to his abundant 
mercy, hath begotten us again unto a lively hope by 
the resurrection of Jesus Christ from the dead, to 
an inheritance incorruptible, and undefiled, and that 
fadeth not away, reserved in heaven for you.'i* Now 
'we sorrow not even as others who have no hope; for 
if we believe that Jesus died and rose again, even so 
them which sleep in Jesus will God bring with him. 'J 
In fine, Jesus broke the silence of the lonely cham- 
bers of death. He entered his dreary kingdom, for 
he afterwards declared to John the Revelator, ' I am 
he that liveth, and was dead; and, behold, I am 
alive for evermore. Amen ; and have the keys of hell 
and of death. '<§> In short, as a fine writer says, ' And 
designing to pour forth a torrent of lustre on the life, 
the everlasting life of man, he did not bid the firma- 
ment cleave asunder, and the constellations of eter- 
nity shine out in their majesty, and dazzle and blind 
an overawed creation. He rose up a moral giant 
from his grave-clothes, and proving death vanquished 

* See title First-Born from the Dead. Also First-Fruits. 
t 1 Peter i. 3, 4. t 1 Thess. iv. 13, 14. ^ Rev. i. 18. 

27^ 



316 TITLES OF CHRIST. 

in his strong-holdj left the vacant sepulchre as a cen- 
tre of light to the dwellers on this planet. He took 
not the suns and systems which crowd immensity, in 
order to form one brilUant cataract, which, rushing 
down in its glories, might sweep away darkness from 
the benighted race of the apostate. But he came 
forth from the tomb, masterful and victorious, and ^ 
the place where he had lain became the focus of the "• 
rays of the long-hidden truth, and the fragments of 
his grave-stone were the stars from which flashed 
the immortaUty of man.'^ 

Brought up amidst the light and blessings of 
Christianity, it is difficult for us to conceive of the 
real value and worth of the doctrine of the Resur- 
rection. If we could for a moment throw ourselves 
back amid the darkness of the ancient world, we 
might appreciate the great blessing. Let us enter 
the domestic circle. A loved one was removed. 
' The child was to its mother but as the frail vine that 
clambered around her door, and when death called 
the one from her embrace, and winter nipped the 
other at its root, she no more hoped that the one 
would again bless her sight than that the other 
would again shade her window with its blossoms. 
There was an Elysium, the priests and poets said, 
but not for her, nor for any thing that belonged to 
her; the green land had "no home for the fair crea- 
ture from her bosom gone." She cherished its ashes 
in an urn, perhaps; and a meet emblem and sign 
it was of the fate of the innocent one ; a meet em- 
blem of dissolution and death, of grief that would 

* Sermons by Henry Melvill. Vol. i., ser. v 



RESURRECTION. 319 

not be comforted, of any thing but hope, and faith, 
and heaven.' Man complained that the sun and stars 
would rise again ; but when his day was set, he must 
lie down in darkness, and sleep a perpetual sleep. 

' Alas ! the tender herbs and flow'ry tribes, 
Though crushed by "Winter's unrelenting hand, 
Revive and rise when vernal zephyrs call ; 
But we, the brave, the mighty, and the wise. 
Bloom, flourish, fade and fall,— and then succeeds 
A long, long, silent, dark, oblivious sleep; 
A sleep which no propitious Power dispels, 
Nor changing seasons, nor revolving years.' 

Indeed, man was groping his way, guided by a few 
transitory and uncertain beacons, amid desolate 
realms of mental darkness and chaos. ' And God 
said, Let there be light ! and there was light.' And 
the Resurrection and the life appeared. ' The first- 
born from the womb of nature meets the morning of 
his resurrection. He arises a conqueror from the 
grave ; he returns with blessings from the world of 
spirits ; he brings salvation to the souls of men. 
Never did the returning sun usher in a day so glori- 
ous. It was the jubilee of the universe. The morn- 
ing stars sang together, and all the sons of God 
shouted aloud for joy. The Father of Mercies looked 
down fiom his throne in the heavens with compla- 
cency; he beheld his world restored; he saw his 
work that it was good. Then did the desert rejoice : 
the face of nature was gladdened before him when 
the blessings of the Eternal descended as the dews of 
heaven for the refreshing of the nations.' Then was 
' heard a great voice out of heaven, saying, Behold, 
the tabernacle of God is with men, and he will dwell 



320 TITLES OF CHRIST. 

with them, and they shall he his people, and God 
himself shall he with them, and be their God. And 
God shall wipe away all tears from their eyes ; and 
there shall be no more death, neither sorrow, nor cry- 
ing, neither shall there be any more pain : for the 
former things are passed away.'=^ And now the 
dark, impenetrable veil that has hung over the grave 
for ages has been lifted up. The cold Jordan of 
death has been passed, and we hear the gracious and 
consoling words coming up from the tomb, ' Because 
I live, ye shall live also.' 'I am the Resurrection 
and the life. He that believe th in me, though he 
were dead, yet shall he live.' And to the bereaved 
he says. Mothers ! take again your children to your 
arms, for they are living. Sons ! your aged parents 
are coming forth in the vigor of regenerated years. 
Friends ! behold, your dearest connexions are wait- 
ing to embrace you. The tombs are burst. Genera- 
tions long since lost in slumbers are awaking. Is 
there not something pleasant in the thought of dying 
— of leaving a world of sorrow; scenes of grief, and 
going home to our Father in heaven ; to a world 
radiant in immortal beauty, and glowing with un- 
earthly splendor and loveliness ! 

' "Where the saints of all ages in harmony meet, 
Their Saviour and brethren transported to greet ; 
While the anthems of rapture unceasingly roll, 
And the smile of the Lord is the life of the soul.' 

'Come, then, the last hour, in God's own time, 
and a good life and a glorious hope shall make it 

* Rev. xxi. 3, 4. 



RESURRECTION. 321 

welcome. Come the hour of release ! and affliction 
shall make it welcome. Come the hour of re-union 
with the loved and lost on earth ! and the passionate 
yearnings of affection, and the strong aspirations of 
faith, shall bear us to their blessed land. Come death 
to this body — this burdened, tempted, frail, failing, 
dying body ! — and to the soul, thanks be to God, 
who giveth us the victory ! — to the soul, come free- 
dom, light, and joy unceasing ! Come the immortal 
life ! ' He that liveth,' saith the Conqueror over 
Death, — 'he that liveth and believeth in me shall 
never die.' 

And when the morning of the resurrection breaks 
on the disordered and groaning creation, and with a 
bounding throb, and richer song, we feel and cele- 
brate the wonders of redemption, then the words, 

THE RESURRECTION AND THE LIFE, will bc UUdcrStOOd in 

their majesty, and they will form the chorus of that 
noble anthem, as it swells louder and louder from 
world to world, 'O death! where is thy sting? O 
grave ! Where is thy victory ? ^ ^ # Thanks be 
to God, who giveth us the victory through our Lord 
Jesus Christ.' 

' G-lory to God in full anthems of joy^ 
The being he gave us death cannot destroy! 
Sad were the life we must part with to-morrow, 

If tears were our birthright, ^nd death were our endj 
But Jesus hath cheered the dark valley of sorrow, 
And bade us, immortal, to heaven ascend : 
Lift, then, your voices i-> triumph on high, 
For Jesus hath risen, and man shall not die.' 



LXV. ROCK. 

' And did all drink the same spiritual drink : for they drank of that 
spiritual Rock that followed them : and that Rock was Christ,' 

1 Cor. X. 4. 

There is said to be some difficulty in this verse. 
It has been asked, How could the rock follow them ? 
To meet this objection, we are told that the rock is 
here put by metonymy for the water of the rock, and 
that this water did follow them. The ancient Jews 
say, that the streams followed them in all their jour- 
neyings, up the mountains, down the valleys. It has 
also been contended that all that was meant was, 
that they carried the waters with them on their jour- 
neyings. This is common in these deserts even to 
the present day. The Greek verb aaoXovdeoj, to fol- 
low, has this sense. 

This metaphor is often applied to God, Deut. xviii. 
31. xxxii. 4. Psa. xxviii. 1. xlii. 9. Ixii. 2. Ixxviii. 
35. This is the only instance where it refers to 
Christ. There is a plain reference to the rock of 
Horeb, where the waters gushed out to sustain the 
hosts of Israel in the desert. 

We shall offer a few remarks on the comparison 
involved in the motto, and then take a general view 
of our whole subject. 

I. There was an abundance of water. 

II. The water endured as long as the necessities 
of the people required. 



ROCK. 323 

I. There was an abundance of water. Let the 
reader imagine the scene in the desert. Two mil- 
lions were there. There was the old man with his 
hoary locks, and the infant in its mother's arms. 
There were the sick and the infirm. All were famish- 
ing for water. Can the wilderness afford the stream? 
Can all this multitude be supplied? Behold, God 
has not forgotten them, though they have forgotten 
him ! He had led them through the pathless deep. 
He had overwhelmed their enemies. He had in a 
thousand ways shown his protecting care. Alas ! 
how could they so soon become unmindful of his 
goodness ? But hark ! I hear the voice of Jehovah 
to the Leader of Israel : ' =^ =^ Speak ye unto the rock 
before their eyes, and it shall give forth his water, 
and thou shalt bring forth to them water out of the 
rock : so shalt thou give the congregation and their 
beasts to drink.' What joy must have thrilled the 
hearts of the hosts of Israel as they gathered around 
Horeb ! I see them collecting in bands of families 
and kindred, partaking of the pure streams as they 
gush from the flinty rock ! 

II. The waters lasted as long as the necessities of 
Israel required. The Apostle says, 'for they drank 
of that spiritual Rock that followed them.' Through 
all their wanderings, there was the rock with its 
streams. If they ascended the steep mountain, it was 
there. If they wound among the hill-sides, it was 
there. If they stopped to refresh themselves in the 
valleys, it was there. ' He opened the rock, and the 
waters gushed out; they ran in the dry places like a 



324 TITLES OF CHRIST. 

river.'^ How joyful must this have made their pil- 
grimage through the desert ! 

But why is Christ Jesus called a Rock? What 
unnumbered beauties dwell in his character ! He is 
a Vine to strengthen ; a Star to guide ; a Light to 
direct; a Foundation on which to build; Bread to 
sustain ; a Captain to lead ; a Lamb to be sacrificed j 
and a Lion for strength and magnanimity. And now 
we are to contemplate him as a Rock : not a barren, 
rugged, inaccessible rock, but one as a shadow to the 
weary, and from which we are to behold the waters 
flowing out for a famishing world ! 

Let us now go to .Jerusalem and behold the 
waters of everlasting Hfe gushing from our Rock 
Christ Jesus, as he stands beneath the delicious sky 
and the lovely scenery of Palestine. 'Jesus stood 
and cried, saying, If any man thirst, let him come 
unto me and drink.' Behold the waters flowing. 
'And the Spirit and the bride say. Come. And let 
him that heareth say, Come. And let him that is 
athirst come. And whosoever will, let him take the 
water of life freely. 'f And still they flow, and there 
is abundance, yea, 'the waters are risen, Avaters to 
swim in, a river that cannot be passed over,' ^ ^ ^ 
'and everything shall live whither the river cometh.' 

< It rises high, and drowns the hills, 

Has neither shore nor bound : 

Now, if we search to find our sins, 

Our sins can ne'er be found.' 

Those that drank of the waters of Horeb ' thirsted 
* Psa. cv. 41. t Kev. xxii. 17. 



ROCK. 325 

again;' but Christ Jesus, our Rock, says, *he that 
shall drink of the water that I shall give him shall 
never thirst, but it shall be in him a well of water 
springing up into everlasting life.' 

The Rock Christ Jesus can never be moved, nei- 
ther can it moulder away. H« is ' the same yester- 
day, to-day, and forever.' The Parian marble, the 
firm foundations, the stately columns, the majestic 
buildings, and all the magnificent structures of man, 
though promising immortality, will be shattered into 
ten thousand fragments, but this Rock will stand as 
firm as the throne of the universe. Let thousands, 
let millions, with all the mountainous weight of guilt 
upon them, come and rest upon it, and they shall 
never be moved. 

Such then is our Rock. Millions have sought its 
cooling streams and refreshing shade. Let us go and 
gather around it, and ' drink of that spiritual Rock.' 
And through all our earthly pilgrimage it will follow 
lis, ' for that Rock was Christ' 
28 



LXVI. ROOT AND OFFSPRING OF 
DAVID. 

I Jesus have sent mine angel to testify unto you these things in the 
churches, I am the Root and the Offspring of David, and the 
bright and morning star.' Kev. xxii. 16. 

The several titles in this verse may all be found in 
their appropriate places, for we have chosen an 
alphabetical arrangement, on account of its simplicity 
and ease to the student. 

There is something peculiar in these appellatives. 
We seem at first confounded. How can a being be 
both the root and offspring of another? Can the root 
be at the same time a branch, or the branch be at the 
same time a root ? Here meet some of those strange 
and seeming contrarieties which we have frequently 
had occasion to notice in the character of the imma- 
culate Son of God. 

This subject is luminously presented by the Root 
and Offspring of David himself in his conversation 
with the sect of the Pharisees."^ 

The Trinitarian has endeavored to prove from 
these appellatives that Jesus was the Creator as well 
as the Son of David. But we think the writer had 
no such sentiment in view when he penned the pas- 
sage. Jesus was Lord of David because 'he is Lord 

* Matt. xxii. 41— 45. See title Lo^d. 



ROOT AND OFFSPRING OF DAVID. 327 

of all,' and yet he descended in a direct line from 
David, and was therefore his Offspring. He was, 
therefore, both the Root and the Offspring of David. 
As Lord of all, he would sustain David as the root 
sustains the tree. And yet he was a branch of that 
very tree which he nourished and supported ! But 
Jesus is the Root of David only as he is the Root of 
all. In his spiritual kingdom, 'he is Lord of all,' 
for he is the source, the fountain, whence come all 
our spiritual blessings. There he is the Root, sus- 
taining all as the natural root sustains the tree. But 
he was both the Root and Offspring of David, which 
cannot be said of any other individual of our race. 

What glories meet in the Saviour ! What seeming 
contrarieties ! Yet all is blended in perfect harmony ! 
He is King, Priest, Saviour, Mediator, Son of God, 
Son of Man. And ' he bears the glory.' So many 
offices never before centered in one being. 

A very important inference may be drawn from 
this title. We have another proof that Jesus was the 
long-expected Messiah. He was spoken of by Moses, 
the Jewish lawgiver, by David, king of Israel, and 
by every prophet, even down to the very period when 
the prophetic age ceased. The line from which he 
should descend, the place where he should be born, 
and the time, were all predicted. All was exactly 
fulfilled. And when the Root and Offspring of David 
appeared, he confounded the Jew by his own Scrip- 
tures. He could believe that he was the Son of 
David, for he gave him that title, but then in what 
way he could be the Lord of David at the same time, 
he could not understand. And so will the Jew ever 
be confounded, till he acknowledges that he has 



328 TITLES OF CHRIST. 

*■ found him of whom Moses in the law and the pro- 
phets did write, Jesus of Nazareth.'^ But 'blindness 
in part is happened to Israel till the fulness of the 
Gentiles be come in. And so all Israel shall be 
saved : as it is written, There shall come out of Sioii 
the Deliverer, and shall turn away ungodliness from 
Jacob.'! Yes, the veil will be removed from the 
despised and blinded Jew, and he will at last see 
and understand the force of the question of his Lord 
when on earth, ' If David then call him his Lord, 
how is he his Son?' And then he will under- 
stand in what way his Messiah was both the Root 
and Offspring of David. Blessed period ! May the 
Lord hasten the happy day ! 

* All hail, mysterious King ! 

Hail, David's ancient Root ! 
Thou righteous Branch, which thence did springy 
To give the nations fruit. 

Our weary souls shall rest 
Beneath thy grateful shade ; 
. Our thirsting lips the sweets shall taste, 
By thy blest fruit conveyed.' 

* John i. 45. f Rom. xi. 25, 26. 



LXVII. SAVIOUR OF THE WORLD. 

* And W8 have seen and do testify that the Father sent the Son to be 
the Saviour of the world.' 1 John iv. 14. 

This title is found in only one other instance, John 
IV. 42. But whoever examines the Scriptures will 
find the office of a Saviour ascribed to Jesus both by 
prophets and apostles. And even his enemies under- 
stood him to have come as a Saviour of the world. 
For who does not see that if Jesus had declared 
himself to be the Saviour only of the Jews, they 
would readily have received him, and had he been 
an impostor, he would undoubtedly have endeavored 
to accommodate his conduct to their views. In pro- 
portion as the Jew learned the extent of the mission 
of the Saviour, in that same proportion did his perse- 
cution increase, until his anger rose to that height 
that he cried out, ' Away with him ! crucify him ! 
crucify him !' 

There are several views that may be taken of this 
subject, but we have thought to confine our remarks 
to three. 

I. The nature of salvation. 

II. The extent of salvation. 

III. The certainty of salvation. 

I. The nature of salvation. On this point the 
Scriptures are very full. The Saviour is presented 
before the mind as a Refiner and Purifier; as a 
• 28* 



330 TITLES OF CHRIST. 

Light J as a Deliverer, Man had corrupted his 
way, and he needed purifying ; his soul had become 
darkened by sin, and he needed light; he was in 
bondage, and he needed deliverance. And when the 
great Saviour came, he spake of the fire that was 
already kindled ; of the light that had come into the 
world; and of the deliverance that he designed to 
effect for the human race. He came not to effect an 
outward salvation, but a salvation within the soul. 
The reign and chief blessings of Christ are within us. 
The human soul is his kingdom. It is within us 
that he rears his throne, and there he will reign, even 
when all earthly thrones and dominions shall have 
passed away. 

II. The extent of salvation. This we may gather 
from two sources : the teachings of the Saviour, and 
his character. 

1. He declares that ' God so loved the world that 
he gave his only-begotten Son, that whosoever be- 
Heveth in him should not perish, but have everlasting 
life. For God sent not his Son into the world to 
condemn the world, but that the world through him 
might be saved. '^^ He says, 'I, if I be lifted up, will 
draw all men unto me.'f He has been lifted up, and 
now it remains for him to draw all men unto himself. 
One is as certain as the other. Then, to strengthen 
and confirm the whole, we learn that he taught this 
doctrine distinctly during his ministry on earth. 
This is evident from the declaration of the Samari- 
tans, among whom he abode two days. In giving 
an account of this visit, the sacred historian says, 

* John iii. 16, 17. + lb. xu. 32. 



SAVIOUR OF THE WORLD. 331 

*And many more believed, because of his own word; 
and said unto the woman. Now we believe, not 
because of thy saying, but we have heard him our- 
selves, and know that this is indeed the Christ, the 
Saviour of the world.'=^ They went out, while the 
truth was burning within them, in pursuit of the 
woman who had given them the first intimations of 
the Saviour, and the very first words that came leap- 
ing forth from their full hearts were, that they knew 
this to be the Saviour of the world. 

2. We learn this sentiment from the character of 
the Saviour. His benevolence was unbounded. It 
was like a fountain sending forth its pure streams on 
every hand; like the sun shining upon the evil and 
upon the good; like the silent, refreshing dews of 
heaven upon the tender plant; like a broad, over- 
flowing river, watering and fertilizing its banks. It 
was manifested in every possible form. : in opening 
the eye to all the glories of noon ; in unstopping the 
ear to all the music of nature; in imparting health to 
the sick, vigor to the infirm, liberty to the oppressed, 
instruction to the ignorant, food to the hungry, cloth- 
ing to the naked, rest to the weary, consolation to the 
mourner, soundness of mind to the insane, and life to 
the dead. And to crown the whole, he spent his last 
breath in pleading with Heaven for the forgiveness 
of his enemies. Now could a being possessing so 
much love be satisfied with anything short of the sal- 
vation of the whole human race? It is in vain to 
say that he had such a desire in the days of his flesh, 
and does not possess it now he has ascended to the 

* John iv. 40—42. 



332 TITLES OF CHRIST. 

Father. For he is ' the same yesterday, to-day, and 
forever.' Immutability is one of the crowning excel- 
lencies of the Saviour of the world. Besides, is hea- 
ven the place for benevolence to grow cold? Can the 
compassionate Saviour desire less in his exalted state 
than when on earth, bearing our nature, and min- 
gling his sympathies with the afflicted and disconso- 
late? 

<By mercy's hand upheld, 

I'irmly his purpose stands : 
What love his bosom filled ! 
What kindness moved his hands ! 
What pity warmed his pleading breath, 
Who meekly blest his foes in death ! 

Now, raised to realms above, 

Where boundless mercies shine, 
Will Christ forget his love ? 
Forget this heart of mine ? 
0, no ; his favors never end ; 
He 's there, as here, the sinner's Friend.' 

III. The certainty of salvation. On this proposi- 
tion, our remarks will be very brief; for many of the 
passages which assert the extent of salvation speak 
equally positive respecting its certainty. One is as- 
serted as plainly as the other. Indeed, the moment 
we admit a Saviour, we must admit the absolute cer- 
tainty of his mission. Are not the means as cer- 
tain as the end ? Where a failure exists, there must 
be either a want of power, or wisdom, or disposition. 
Now it cannot be said that Jesus is wanting in either. 
During his whole ministry, we find his wisdom equal 
to any emergency ; he is never foiled in any of his 
plans, or entrapped by the cunning of his enemies 



SAVIOUR OF THE WORLD. 333 

He meets and overthrows their plots with a single 
word. We see the mightiest exhibitions of power. 
Disease in every form flies before him. The graves 
open at his word. The winds and the waves become 
calm at his approach. Indeed, the physical, intel- 
lectual, and moral departments of creation were per- 
fectly within his control. And that every doubt 
might be removed from the minds of his followers, he 
came, just on the eve of his ascension, and spake 
unto them, saying, ' All power is given unto me in 
heaven and in earth.' 

In the days of Jesus, there seems to have been no 
doubt on this point. When the Apostles became 
finally convinced that their Master was the true Mes- 
siah, they reposed the utmost confidence in him as 
the Saviour of the world. It remained for a later age 
to dispute that point. The faith of the great Apostle 
was so strong and clear that he even contemplated 
the work as finished. ' For he hath put all things 
under his feet. But when he saith all things are put 
under him, it is manifest that he is excepted which 
did put all things under him.'=^ Mark the singu- 
larity of the exception ! The Apostle ranges the 
universe, and in faith sees every being subdued to 
the Saviour of the world. Then he pauses for a 
moment, and makes an exception, not of a single 
human being, but God himself! 

But we need not dwell on a point so plain. . If, in 
the final winding up of the great drama of human 
existence, all are not saved, then Jesus cannot wear 
upon his crown, in eternity, the broad, blazing title 

* 1 Cor. XV. 27. 



334 TITLES OF CHRIST. 

of the Saviour of the world ! If he fails, then the 
great plan of redemption lies unfinished before the 
eye of God and the universe forever ! And what a 
failure ! It is not that of a human being, but of a 
God! The desire of the righteous is not granted! 
The blood of Christ is shed in vain ! Angels cease 
forever to rejoice at the return of the sinner ! Their 
golden harps remain untuned to the song of redeem- 
ing love ! Darkness, gloom, despair, sorrow, settle 
down upon God's universe forever! Can this be? 
Heaven forbid ! No. It cannot be. ' For we have 
seen, and do testify, that the Father sent the Son to 
be the Saviour of the world.' 

' Before the world was made, 

Or sun or planets shone, 
Salvation's base was laid 
In God's anointed Son, 
Who came to spread the truth abroad, 
And reconcile a world to God. 

Hail, all-triumphant hour 

In which my Saviour rose ! 
The grave has lost its power ; 
My soul, forget thy woes. 
Widely he '11 spread his grace abroad, 
And safely guide a world to God.' 



LXVIII. SERVANT. 

Behold my Servant, whom I have chosen ; my beloved, in whom 
my soul is well pleased : I will put my Spirit upon him, and he 
shall show judgment to the Gentiles.' Matt. xii. 18. 

This word is applied to the Saviour in ten in- 
stances. It is the same word that is used for slave ; 
but then a servant diiFers materially from a slave, for 
the one performs the work assigned to him with the 
concurrence of his own will, but the other must fulfil 
his task whether he will or not. His will is absorbed 
in that of his master, without a right of calling it in 
question. Of course we are not to view our Saviour 
in that sense, for though he came to perform the will 
of the Father, yet there was a perfect harmony 
between them both, and such a union as the world 
never has seen in any other instance whatever. 

The motto is taken from a passage in Isaiah, 
quoted by our Lord himself This whole subject 
may be embraced under three heads. 

I. A servant must not create his message. 

II. He must be properly qualified for his work. 

III. He must do his duty, whether his message is 
received or not. 

I. A servant must not create his message. Jesus 
said, ' For I came down from heaven, not to do mine 
own will, but the will of him that sent me. And 
this is the Father's will, that of all which he hath 



336 fItLES OF CHRIST. 

given me, I should lose nothing, but should raise it 
up again at the last day.'"^ When standing before 
Pilate, in the judgment hall, he said, ' To this end 
was I born, and for this cause came I into the world, 
that I should bear witness unto the truth. 'f The 
message of this Servant was prepared for him long 
before he came into the world. And what a mes^ 
sage! It was full of love and tenderness to the 
human family ; full of grace and truth. ' God so 
loved the world, that he gave his only-begotten Son, 
"^ ^ ^ not to condemn the world, but that the world 
through him might be saved.'J * Herein is love.* 
The universe is crowded with proofs of the benevo* 
lence of God, but here is a proof that outweighs them 
all ! How much he loved us, we can never know ; 
we have no line with which to fathom, no standard 
with which to compare ; but he so loved us that he 
gave his only-begotten Son, that the world through 
him might be saved. Such, then, was the message 
which this Servant brought to man. 

n. A servant must be properly qualified for his 
work. And how eminent were the qualifications of 
this Servant of God ! * He knew what was in man.' 
He could weigh every motive, and see every desire 
within the chambers of the soul. Therefore he could 
penetrate every heart, reveal every hidden plan, and 
adapt his instructions to the mass of mind by which 
he was surrounded. To the ignorant he could im- 
part knowledge; to the wayward, stability; to the 
mourner, consolation; to the despairing, hope. His 
nature was sweet; his manners humble; his words 

* John vi. 38, 39. f I^- xviii. 37. :j: lb. iii. 16, 17. 



SERVANT. 33? 

wise; his comportment grave; his questions deep; 
his reproofs severe and charitable ; his pity great and 
merciful. His qualifications are admirably and beau- 
tifully expressed in the tender language connected 
with our motto : ' A bruised reed shall he not break, 
and smoking flax shall he not quench, till he send 
forth judgment unto victory.' Bishop Pearce says, 
* This expression means that he shall be so gentle as 
not to hurt even that which is of itself ready to 
perish. The Jews .used flax, as we now do cotton, 
for candles, or in lamps. This, a little before it is 
quite extinguished, gives more smoke than flame, 
and, therefore, this sense seems a proper one.' ^ How 
much tenderness is comprised in these few words as 
applied to the Servant of God ! ' He healeth the bro- 
ken in heart, and bindeth up their wounds.'f 

in. The servant must perform his duty, whether 
his message is received or not. This is so obvious 
that a few remarks only will be necessary. And 
what a variety of incidents in the life of this Servant, 
illustrative of this point, could we bring, if our limits 
would permit. We see him going on from day to 
day in the discharge of his duty. No obstacle re- 
tarded him. Plans were formed by his enemies, and 
difficulties presented, but he heeded them not. At 
the very commencement of his ministry, ' he went 
into the synagogue on the Sabbath day, and stood up 
for to read. =^ =^ ^ The Spirit of the Lord is upon 
me, because he hath anointed me to preach the gos- 
pel to the poor ; he hath sent me to heal the broken- 
hearted.' ^ =^ ^ And we are told, 'AH they in the 

* Com. on the place. f Psa. cxlvii. 3. 

29 



338 TITLES OF CHRIST. 

synagogue were filled with wrath, and rose up, and 
thrust him out of the city, and led him unto the brow 
of the hill whereon their city was built, that they 
might cast him down headlong. But he, passing 
through the midst of them, went his way.'=^ At 
another time, 'the Jews took up stones to stone 
him.'f Finally, they brought the cross, the cruel 
nails, and the soldiers, and yet he was faithful to the 
last, and, even in the agonies of death, he prayed, 
' Father, forgive them, for they know not what they 
do.' 

There is a great moral truth connected with our 
subject which must not be overlooked; for it is a part 
of the message of this Servant to the world : ' Who- 
soever will be chief among you, let him be your 
servant. 'J What a message for the ambitious to 
receive ! What ! is that the way to be great, first to 
become a servant? Is that the road to true great- 
ness? Then what becomes of the Alexanders, the 
Hannibals, and the Napoleons? They are then the 
least among men, for they aspired to universal con- 
quest. ' Blessed are the meek ; for they shall inherit 
the earth.'§ ' He that is slow to anger is better than 
the mighty; and he that ruleth his spirit, than he 
that taketh a city.'|| How slowly the world learns 
the great essential truths of Christianity ! How 
desirous men are to lower its standard to their own 
narrow views and sordid feelings. But this cannot be 
done. The mind must be brought up to the stand- 
ard ; that will never be brought down to the mind. 
Christianity came to elevate man ; and it does this 

* Luke iv. 16—30. f John x. 31. t Matt. xx. 27. 

^ Matt. V. 5. 11 Prov. xvi. 32. 



SERVANT. 339 

by teaching him humility as the first lesson. 'He 
that is greatest among you shall be your servant.'=^ 
* Except ye be converted, and become as little chil- 
dren, ye shall not enter into the kingdom of heaven. 'f 
Men are led away by show. They are always ready 
to pay homage to wealth, fame, and honor. These 
are the gods they worship. But he who would 
resemble this Servant, must renounce them all, and 
enter the school of Christianity. It was said of him, 
' He shall not strive nor cry ; neither shall any man 
hear his voice in the street.' He was to pass unos- 
tentatiously through the world, and leave his works 
to bear their own testimony. So, if we would be like 
him, we must be content to pass through life in a 
humble and quiet manner, without ostentation, with- 
out show, and without parade. 

In closing, we cannot but admire the mercy, love, 
and goodness of God in sending his Son in ' the form 
of a Servant' It is, indeed, a spectacle for the uni- 
verse to behold and admire. He came in the condi- 
tion of a poor, despised, rejected man. He came to 
lay down his life for an alienated world. O, what 
manner of love was this ! 

' "Was it for crimes that I had done 

He groaned upon the tree ? 
Amazing pity ! grace unknown ! 

And love beyond degree ! ' 

* Matt, xxiii. 11. f lb. xviii. 3. 



LXIX. SHEPHERD. 

*I am the good Shepherd. The good Shepherd giveth his life for the 
sheep.' John x. 11 

Jesus is thus called in five instances in the New 
Testament. The word is often applied to God, Isa. 
xl. 11. Psa. Ixxx. 1. xxiii. 1. The Psalmist makes 
a most touching and beautiful allusion to Jehovah 
under this similitude : ' The Lord is my Shepherd ; I 
shall not want.' Then, looking forward to the termi- 
nation of life, he says, ' Yea, though I walk through 
the valley of the shadow of death, I will fear no 
evil ; for thou art with me : thy rod and thy staff 
they comfort me.' In what an interesting light does 
this place the great Shepherd of the universe ! In 
the very place where men fear the greatest evil ; in 
the dark valley of death, to the Monarch of Israel 
all was bright and fair, because God was there. And 
when the last hour comes, may I have the same 
unshaken confidence in Jehovah. 

But we must turn from the Shepherd of the uni- 
verse to ' the Ilord Jesus, that great Shepherd of the 
sheep.' We cannot begin our labor better than by- 
bringing before the reader the manner in which sheep 
were kept by the ancients. The flocks were not 
kept in enclosures, but were led from place to place, 
from mountain to valley. Hence the Psalmist says, 
' He maketh me to lie down in green pastures ; he 



SHEPHERD. 341 

leadeth me beside the still waters.' The flocks grew 
familiar with rules of order. Every one received a 
name, and knew the voice of the shepherd. When 
he went from one place to another, he called his 
flock together, and marched before them, with his 
faithful dog by his side. If one strayed away, then 
the shepherd left the flock, and searched for him 
until he was found. If danger approached, the 
faithful shepherd would even lay down his life for 
his sheep. With a knowledge of these facts, we see 
the great force and beauty of the parables of the 
Lost Sheep, and the Shepherd and his Flock. "^ 

In Ihe parable of which our motto forms a part, 
the good Shepherd evidently intended to draw a con- 
trast between himself and the unfaithful shepherd. 
He says, ' But he that is an hireling, and not the 
shepherd, whose own the sheep are not, seeth the 
wolf coming, and leaveth the sheep, and fleeth ; and 
the wolf catcheth them, and scattereth the sheep.' 
In order to present this still more forcibly, we have 
thought proper to present the following parallel : — 



Unfaithful Shepherd. 

1. Flees in danger. John x. 
12. 

2. Feeds himself. Ezek.xxxiv. 
8. 

3. Divides the flock. lb. 

4. Cruel. lb. 



Good Shepherd. 

1. Giveth his life. John x. 11, 

2. Feeds his flock. Isa. xl. 11. 

3. Gathers them. lb. 

4. Tender. lb. 



It follows, then, that if Christ be the good Shep- 
herd, mankind are his sheep. In this light the 
Scriptures represent man : ' All we like sheep have 
gone astray.'! And what an exact resemblance 

• See title Door of the Sheep. f Isa. liii. 6. 



342 TITLES OF CHRIST. 

there is between this animal and man. Like the 
sheep, he is feeble, defenceless, and liable to a thou- 
sand accidents. Like the sheep, he is prone to 
wander from the fold ; and not only so, having once 
gone astray, he leads others into the same situation. 
But, then, the very fact that he has 'gone astray,' 
proves that he has a fold, and belongs to a shepherd. 
And here we learn at once the great work which the 
good Shepherd came to accomplish. How many 
gracious promises rush into the mind. Hear Jeho- 
vah, speaking by the mouth of the prophet: 'As a 
shepherd seeketh out his flock in the day that he is 
among his sheep that are scattered; so will I seek 
out my sheep, and will deliver them out of all places 
where they have been scattered in the cloudy and 
dark day. =^ ^ =^ I will feed them in a good pasture, 
and upon the high mountains of Israel. =^ ^ =^ I will 
seek that which was lost, and bring again that which 
was driven away, and will bind up that which was 
broken, and will strengthen that which was sick.'f 
In what an admirable and tender manner does this 
language present the Lord of the universe. He 
bends down from his high throne and beholds a 
world that has gone astray. He sends his Son to 
bring it back to Him. The good Shepherd appears, 
commences his work. To illustrate and enforce it, 
he institutes a parable, remarkable for its beauty and 
simplicity: 'What man of you, having a hundred 
sheep, if he lose one of them, doth not leave the 
ninety and nine in the wilderness, and go after that 
which is lost, until he find it? And when he hath 

* Ezek. xxxiv. 12—10. 




THjE 'B'&<&I} BMMTWm 



SHEPHERD. 343 

found it, he layeth it on his shoulders, rejoicing. 
And when he cometh home, he calleth together his 
friends and neighbors, saying unto them. Rejoice 
with me; for I have found my sheep which was 
lost. I say unto you. That likewise joy shall be 
in heaven over one sinner that repenteth, more than 
over ninety and nine just persons which need n<7 
repentance.'^ The good Shepherd here undoubtedly 
intended to represent himself What a blessed work! 
I see him wending his way along the hill-sides; 
up the craggy cliff; then upon the mountain ; then 
far down in the dreary valley ; then in the imper- 
vious desert. He delays not. He is out at sultry 
noon, amid the scorching, burning sands; when 
the world is slumbering, he is out, amidst the dark- 
ness of the night, still on his way. He braves the 
sweeping tempest and the pitiless storm. He hun- 
gers and thirsts; he is faint and weary; yet he 
delays not. He calleth his sheep by name. Till, 
at last, 'the good Shepherd giveth his life for the 
sheep.' What unexampled diligence ! What inex- 
pressible tenderness ! What unwearied patience ! 

' Thine eyes m me the sheep behold 
Whose feet have wandered from the fold ; 
That guideless, helpless, strives in vain 
To find its safe retreat again : — 

Now listens, if, perchance, its ear 

The Shepherd's well-known voice may hear ; 

Now, as the tempests round it blow, 

In plaintive accents vents its woe.' Merrick. 

Thus will the good Shepherd pursue his work, till 
the last wanderer is brought home to the fold. 

* Luke XV. 4 — 7. 



344 TITLES OP CHRIST. 

When on earth, he gathered some of his flock. He 
carried the lambs in his bosom. But he said, in 
view of the great work which lay before him, ' Other 
sheep I have which are not of this fold ; them also I 
must bring, and they shall hear my voice, and there 
shall be one fold and one Shepherd.' Now the flock 
is scattered upon the mountains and in the deserts. 
Now there are numerous folds, and many shepherds; 
but then there will be but 'one fold and one Shep- 
herd.' Their wanderings and their weariness will 
cease. There will be no thief or robber ' to climb 
up another way,' to terrify, rob, and spoil the flock. 
No. It will be a fold into which no enemy can enter, 
and from which no friend will ever depart. He will 
make us to ' lie down in the green pastures,' and 
' lead us beside the still waters.' Our labors will be 
at an end, and our sorrows cease. The voice of 
praise and thanksgiving will be heard continually. 
All will behold the face of the good Shepherd. 
*They shall hunger no more, neither thirst any more, 
neither shall the sun light on them, nor any heat.' 
He 'shall feed them, and shall lead them unto living 
fountains of water, and God shall wipe away all 
tears from their eyes.' 

' There is a fold whence none can stray, 

And pastures ever green, 
Where sultry sun, or stormy day, 
Or night, is never seen. 

Far up the everlasting hills, 

In God's own light it lies ; 
His smile its vast dimension fills 

With joy that never dies.' 



LXX. SHILOH. 

The sceptre shall not depart from Judah, nor a lawgiver trom be- 
tween his feet, until Shiloh come : and unto him shall the gathering 
of the people be.' Gen. xlix. 10. 

This word occurs in twenty -four instances, but this 
is the only place where it is applied to a person. 
This is a very remarkable passage, and critics have 
given to it a variety of renderings, but, among them 
all, we have seen no one that looks more plausible 
than the view taken by Bishop Newton. He says, 
*the word shebet^ which we translate sceptre, signi- 
fies a rod or staff of any kind, and particularly the 
rod or staff which belonged to each tribe as an ensign 
of their authority ; and thence it is transferred to sig- 
nify a tribe, as being united under one rod or staff of 
government, or a ruler of a tribe.' And the same 
writer says, ' by the term lawgiver ^ we may under- 
stand di. judge.'' ' Nor a judge from between his feet, 
until Shiloh come.' Almost all commentators agree 
that this refers to the coming of the Messiah. The 
Vulgar Latin translates it, 'Qui mittendus est: 
He %oho is to be senV The LXX translate, ^the 
things reserved for him? In the Samaritan text, it 
is pacijicus^ the peace-maker; and to whom can \\v 
apply that title so well as to the Messiah, who is 
called Prince of Peace, and at whose birth was sung 
the heavenly anthem, * Glory to God in the highest ; 



346 TITLES OF CHRIST. 

on earth peace, and good will to men?' 'Unto him 
shall the gathering of the people be.' Some trans- 
late, obedience of the people. The translation of 
Onkelos runs thus : ' There shall not be taken away 
from Judah one having the principality, nor the 
scribe from the sons of his children, till the Messiah 
come.' 

The circumstances connected with this passage are 
of a very interesting character. The patriarch Jacob 
is at last brought to the close of an eventful life. 
And he called unto his sons, and said, ' Gather your- 
selves together, that I may tell you that which shall 
befall you in the last days.' What a moment ! The 
fate of every tribe now stands before the vision of the 
patriarch. He beholds with a prophet's eye the 
future condition of the whole Jewish nation, — moral, 
political, and spiritual. In the midst of all, the Mes- 
siah stands before him. And beyond all, and above 
all, he beholds the vast ingathering of a world ! 

And, as time rolled on in its rapid flight, the great 
theme of the coming Shiloh and the gathering of the 
people unto him, becomes more full, till even the time, 
the place^ the ministry^ the miracles^ the rejection^ the 
deaths and the resurrection of Jesus, all successively 
appear before the prophets ; and, beyond all, they see 
him given as a light to the Gentiles, that he may be 
salvation unto the ends of the earth. Then they 
exclaim, 'Sing unto the Lord a new song, and his 
praise from the end of the earth.' ' Let the wilder- 
ness and the cities thereof lift up their voice, ^ ^ let 
the inhabitants of the rock sing, let them shout from 
the top of the mountains.' And, at last, the silence 
of prophecy was broken by the songs of angels, pro- 



SHILOH. 347 

claiming the birth of Shiloh : ' Glory to God in the 
highest ; on earth peace, good will to men.' To the 
disciples he said, ' All things must be fulfilled which 
were written in the law of Moses, and in the pro- 
phets, and in the Psalms, concerning me.'^ ' There- 
fore, as all these things, foretold by the prophets, 
were accomplished at the coming of Christ, it must 
be admitted as indubitable proof that Ae, to whom 
all the prophets gave testimony, was the true Mes^ 
siah who was to come : the Serpent- Bruiser of Mo- 
ses, the Shiloh of Jacob, the Root of Jesse, the Lord 
of David, the Immanuel of Isaiah, and the Saviour 
of men.' 

An objection has been urged against this prophecy, 
which seems to deserve, at least, a passing notice. 
It has been said, because the Jews were governed 
by the Romans, that the sceptre did depart from 
Judah before Shiloh came. But a writer, who now 
lies before me, says, ' It was not till the eighth year 
of Christ that Jiidea became a Roman province, upon 
the deposition of Archelaus^ when Quiriuius or Cy- 
reniusj (as St. Luke and Josephus, writing in Greek, 
name him,) became president of Syria, and Copo- 
nius, as his deputy, was appointed procurator of 
Judea, then made a district of the Syrian presidency. 
Upon this revolution, the Jewish civil polity ceased, 
and the Roman, with its necessary magistracy, was 
introduced in its stead. Taxes, with the power of 
life and death, were from that period no longer in the 
disposal of the Jews : and at that period may very 
properly be fixed the precise fulfilment of Jacob's 

* Luke xxiv. 44. 



348 TITLES OF CHRIST. 

prophecy concerning the sceptre. The high-prkst- 
hood, however, or spiritual supreme authority among 
the Jews, (which may be impUed by the lawgiver^ 
considering the spiritual designation of their whole 
economy,) certainly did not cease till after the advent 
of Christ ; when Jerusalem itself, as was prophesied 
of it, soon became heaps ^ and the mountain of God's 
temple as the high places of the forest.''^ And yet 
the Jew looks for the promised Messiah. In all his 
wanderings, he turns to Jerusalem in expectation of 
his coming. But how vain his hope ! For eighteen 
hundred years there has not been any regal power in 
Judah, no king, no prince, no governor, no lawgiver, 
no judicial authority. The poor Jew has been gov- 
erned and driven by foreign monarchs, even to the 
most remote corners of the earth. And yet, even to 
this day, he looks for his Messiah. In all his wan- 
derings, he still hopes for his coming. To this hope 
he clings with a fondness and tenacity unequalled by 
any sect or class of men upon the globe. But how 
vain his expectations. His very rejection proves his 
own Scriptures, and Jesus to be the Shiloh ; for one 
was as clearly predicted as the other. But it will 
not be always so. Shiloh has come, ' and unto him 
shall the gathering of the people be.' He commenced 
his great work in Judea, and he will go on till all 
nations shall be brought home to the fold above: 
for God 'hath purposed in himself, that, in the dis- 
pensation of the fulness of times, he will gather 
together in one all things in Christ, both which are 
in heaven, and which are on earth ; even in him.' 

* Horse Solitarias ; or Essays upon some remarkable Names and 
Titles of Jesus Christ. Vol. i., p. 133. Phil. 



LXXI. SON. 

' While he yet spake, behold, a bright cloud overshadowed them : and 
behold a voice out of the cloud, which said. This is my beloved 
Son, in whom I am well pleased : hear ye him.' Matt. xvii. 5, 

We approach now a very important and interest- 
ing title; one which all admit applies to the Saviour, 
however much they may differ respecting the mean- 
ing of the various passages where the word occurs. 

The word itself occurs four hundred and thirty- 
eight times. Jesus is called a Son simply tv/enty- 
seven times; Son of the living God, once; Son of 
Godj thirty-eight times; Son of man, sixty-nine 
times ; Son of David, eleven times ; Son of Joseph, 
once; Son of the Father, once; carpenter's Son, 
once; only-begotten Son, four times; beloved Son, 
eight times. 

This was a favorite term among the Hebrews, and 
was employed by them to designate a variety of 
relations. To explain and illustrate the various 
significations of the word, we present the views of 
an able critic : ' The son of anything, according to 
oriental idiom, may be either what is closely con- 
nected with it, dependent on it, hke it, the correspon- 
dence of it, worthy of it, etc' This view may be 
illustrated by a variety of examples in the Scrip- 
tures : * The son of eight days^ that is, the child that 
is eight days old ; the son of one hundred years^ that 
30 



350 TITLES OF CHRIST. 

isj the person who is one hundred years of age ; the 
son of a year, that is, a yearling ; ike so7i of my sor- 
row, that is, one who has caused me distress ; the son 
of my right hand, that is, one who will assist or be 
a help to me ; son of old age, that is, begotten in old 
age; son of valor, that is, bold, brave; son of Belial, 
[lit. son of good-for-nothing,] that is, a worthless 
man ; son of loickedness, that is, wicked ; son of a 
murderer, that is, a murderous person ; son of my 
vows, that is, son that answers to my vows ; so7i of 
death, that is, one who deserves death; son of perdi- 
tion, that is, one who deserves perdition; son of smit- 
ing, that is, one who deserves stripes; son of Ge- 
henna, that is, one who deserves Gehenna; son of 
consolation, that is, one fitted to administer consola- 
tion ;'^ etc. 

The term Son of God is throughout the Scriptures 
appUed to human beings to denote some happy rela- 
tion in which they stand towards God : thus, ' I will 
be a Father unto you, and ye shall be my sons and 
daughters, saith the Lord Almighty.'f 'And thou 
shalt say unto Pharaoh, Thus saith the Lord, Israel 
is my son, even my first-born.'J Kings are some- 
times called, by way of eminence, sons of God ; 

' I have said, Ye are Gods : 
And all of you are sons of the Most High.' 

Psa. Ixxxii. 6. 

* Prof. Stuart's Letters to Rev. Dr. Miller. Letter V. Also Uni- 
versalist Expositor, vol. i. p. 313 ; where the reader will find several 
more illustrations as found in the Syriac and Arabic. Gerard's 
Institutes of Biblical Criticism, No. 984. 

t 2 Cor. vi. 18. 

% Ex. iv. 22. See title First-Born from the Dead, 



SON. 351 

A few words in relation to the phrase 'Son of Man' 
seem necessary. 1. Jesus commonly applied this 
title to himself. 2. It is never given him by the 
evangelists. 3. He is never thus addressed by any 
one, whether disciples or strangers. 4. Our Lord 
denominated himself thus when, at the very time, he 
prohibited his disciples from acquainting any man 
that he was the Messiah. He is called ' Son of God' 
and 'Son of David,' both of which may be supposed 
to imply an acknowledgment of him as the Messiah. 
The term Son of man was not in our Lord's time 
considered as a title of the Messiah, or even a title of 
particular dignity. It was an humble title, in which 
nothing was claimed but what was enjoyed in com- 
mon with all mankind.^ 

We come now to inquire why Jesus is called a 
Son. We have seen that the common and ordinary 
title by which he styled himself was Son of man. A 
very good writer, speaking of this peculiarity in the 
life of Jesus, says, ' Most certainly he did this for 
good reasons. The critics assign, but studiously 
omit the great, and perhaps the only reason why 
Christ so often called himself the Son of man, which 
was, undoubtedly, to prevent the idolatrous notions 
and practices of his followers in succeeding ages. 
He, well knowing the great proneness of all nations 
to deify their heroes, and being sent of God to reform 
the Jewish nation, and the heathen world, overrun 
with gross idolatry, set himself to preach up the 
necessity of a general repentance, a conversion from 
all kinds of false worship to the worship of the 

* See the Four Gospels. By Geokge Campbell. Dis. v. part iv. 
sec, 13. 



352 TITLES OF CHRIST. 

one true and living God in spirit and truth, and a 
hearty and sincere obedience to his laws; which, 
indeed, were the true and only means of setting 
up the spiritual kingdom of the Most High God 
amongst all mankind.' 

We suppose the reason why Jesus is called a Son, 
is on account of the nearness existing between him 
and the Father. A oneness and a harmony were 
there which no language can describe, and which 
no earthly relation will illustrate. The Son fre- 
quently presented this great truth : ' I and my Fa- 
ther are one.'=^ 'I do nothing of myself,' said the 
Son, 'but as my Father hath taught me, I speak 
these things. And he that sent me is with me : the 
Father hath not left me alone ; for I do always those 
things that please him.'f This is beautifully veiled 
under the figure of the Vine : ' I am the true Yine. 
My Father is the Husbandman.' As the vine is 
dependent on the soil, so did the Son consider him- 
self dependent on his Father. What a perfect con- 
formity was exhibited by the Son to the will of 
the Father ! It was seen in every prayer. It was 
acknowledged in every miracle. Behold him in the 
garden of Gethsemane ! ' Father, if thou be willing, 
remove this cup from me : nevertheless, not my will, 
but thine, be done. And there appeared an angel 
unto him from heaven, strengthening him. 'J In 
what an interesting light does the Son appear in this 
agonizing scene ! What a petition ! Oh that in 
affliction I might breathe this prayer to the Father ! 
Then how calm and placid would the soul remain 
even during the most trying scenes on earth. Oh 

* John X. 30. t lb. viii. 28, 29. :|: Luke xxii. 42—44. 



SON. 353 

that we could see the spirit of the Son of God in our 
midst. But, alas ! the world has never reached that 
high standard ! Go, follow him as he sends the 
multitude away, and retires into the desert for 
prayer. There, when the cold midnight dews were 
descending and the world was hushed in sleep, the 
Son was holding communion with the Father. See 
him at the baptism, as he ' went up straightway out 
of the water : and, lo, the heavens were opened unto 
him, and he saw the Spirit of God descending like a 
dove, and lighting upon him. And, lo, a voice from 
heaven, saying. This is my beloved Son, in whom I 
am well pleased.' And when the Greeks desired to 
see Jesus, the Son said, ' Father, glorify thy name. 
Then came there a voice from heaven, saying, I 
have both glorified it, and will glorify it again. '^ 
But it is impossible to enumerate the instances where 
the Father glorifies the Son. We see in every act, 
in every word, and in the whole life of the Son, a 
beautiful conformity to the will of the Father. 
We behold a mingling and blending of characters 
that command our admiration and call forth our 
love.f 

There is a great moral truth connected with this 
subject. If we become like the Son of God, then we 
are distinguished by the Father as his sons. St. 
John has brought out this truth in a striking manner: 
' Beloved, now are we the sons of God^ and it doth 

* John xii. 20—30. 

I Those who would wish to see some able remarP-s on the title ' Son 
of God ' in connexion with the Unitarian coniroverry, would do well 
to consult the Christian Reformer for July, 1836, pp. t)<il, 860 ; an Eng. 
lish periodical of great merit. 
30* 



354 TITLES OF CHRIST. 

not yet appear what we shall be : but we know that, 
when he shall appear, we shall be like him ; for we 
shall see him as he is.'^ ' For as many as are led 
by the Spirit of God, they are the sons of God.'f 
* But as many as received him, to them gave he 
power to become the sons of God, even to them that 
believe on his name. 'J Through faith in his name, I 
am as truly a son of God, and united to him as my 
Father, as the Lord Jesus is the Son of God. And 
are we sons of God ? Do we manifest the disposition 
of obedient children towards our Father in heaven 7 
Do we love our enemies, bless those that curse us, 
and pray for those who despitefully use us 7 If not, 
then we are not sons of God in a high, moral sense. 

What was the great errand of the Son into our 
world 7 We find this question answered long before 
his birth, by the Father himself: 'I will declare the 
decree : The Lord hath said unto me, Thou art my 
Son ; this day have I begotten thee. Ask of me, and 
I shall give thee the heathen for thine inheritance, 
and the uttermost parts of the earth for thy posses- 
sion. '•§> When he comes, he says expressly, 'The 
Father loveth the Son, and hath given all things into 
his hand.' II 'And this is the Father's will, that of 
all which he hath given me, I should lose nothing, 
but should raise it up again at the last day.'H From 
these passages, we learn something of the greatness 
of the work to be accomplished by the Son of God. 
And that such a work will be finished, is evident; 
for the Son said, just as he was going home to the 
Father, ' All power is given unto me in heaven and 

* 1 John iii. 2. f Rom. viii. 14. % John i. 12. 

^ Psa. ii. 7, 8. !1 John iii. 35. *[[ lb. vi. 39. 



SON. 355 

in earth.'^ That he has sufficient wisdom, is evi- 
dent. His whole ministry proved him to be equal to 
any emergency. He could weigh all the motives 
by which the heart was influenced; for 'he knew 
what was in man.' So certain did the Apostle con- 
sider the mission of the Son, that, in speaking of the 
subjection of all things, he excepts but one being in 
the whole universe, and that is God himself! We 
give his own words, and with them we close; for 
where can we end better than in the very midst of 
the theme of the subjection of all things to the Son 
of God ? ' For he hath put all things under his feet. 
But when he saith all things are put under him, it ia 
manifest that he is excepted which did put all things 
under him. And when all things shall be subdued 
unto him, then shall the Son also himself be subject 
unto him that put all things under him, that God 
may be all in all.'f 

* Matt, xxviii. 18. f 1 Cor. xv. 27, 28. 



LXXII. STAR. 

I Jesus have sent mine angel to testify unto you these things m the 
churches. I am the root and the offspring of David, and the Bright 
and Blorning Star.' Rev. xxii. 16. 

What a beautiful title ! How many glorious ap- 
pellations are applied to the Redeemer of the world ! 
We have contemplated him as a Rock, throwing out 
its shade in a weary land; as a Covert from the 
tempest ; as Bread to nourish ; and as a Shepherd to 
lead us to God. Now we are to behold him under 
the emblem of a Star; not a feeble, twinkling star, 
borrowing its light, but one of underived, unbor- 
rowed lustre; one shining by its own splendor, 
exceeding all others in glory: 'a Star out of Jacob,' 
a ' Day Star,' a Bright and Morning Star ! 

What is more beautiful than the morning star? 
Behold its twinkling light, shining from afar, usher- 
ing in the dawn. How pleasant to the lost and 
weary traveller ! Lost amid the darkness of night, 
he hails the approaching day, as it throws its mellow 
light from the eastern sky. How joyful to the mari 
ner ! Tossed upon the trackless deep, amid the 
storms and tempests, his slender barque thrown 
among the rocks and quicksands; despairing, he 
beholds the auspicious star breaking through the 
surrounding gloom, denoting a calm and quiet day. 
How consoling to the watcher ; to her who has 



STAR. 



357 



stood by the bedside of the sick and the dying, bath- 
ing the aching head, and wiping the cold, damp 
sweat from the brow. The world has been hushed 
in sleep, while she has been smoothing the pathway 
down to the tomb. How lonely, how dreary have 
been the hours ! But see, the morning star arises ! 
The day is dawning. What a bright emblem of that 
quiet and beautiful day that shall at last dawn upon 
the world, when all tears shall be dried up, and 
when ' the inhabitant shall not say, I am sick.' 

But behold Jesus, the Bright and Morning Star. 
^ Darkness had covered the earth, and gross dark- 
ness the people.' Man was wandering and groping 
his way in search of truth. The afflicted knew 
not where to look for consolation. Death was 
clothed with a thousand terrors. Doubt and con- 
jecture filled all hearts. A long and dreary night 
had swayed the world. Long and doubtful was the 
conflict between moral life and moral death. But 
see ! the Bright and Morning Star appears ! 

* And darkness and doubt are now flying away ; 
No longer I roam in conjecture forlorn : — 
So breaks on the traveller, faint and astray, 
The bright and the balmy effulgence of morn ! 
See Truth, Love, and Mercy in triumph descending, 
And Nature all glowing in Eden's first bloom ; 
On the cold cheek of Death smiles and roses are blending, 
And Beauty Immortal awakes from the tomb ! ' 

When this Star appeared, then was revealed that 
great truth, that affliction and all moral impurity 
will cease forever. Philosophy could never have 
solved the great question. She can penetrate into 
the secrets of the natural world, and bring out the 



358 TITLES QF CHRIST. 

glorious mysteries of God there. But man, in his 
afllictionj asks for light respecting that world which 
lies far heyond all earthly scenes. God, in mercy, lit 
up in the heavens the Bright and Morning Star. It 
arises not in wrath and terror, nor amidst thunders 
and lightnings. It smiles upon the world; moral 
truth and beauty irradiate the human soul. Dark- 
ness flees apace ; light increases : lo ! the Sun of 
Righteousness arises with healing in his wings ! A 
thousand splendors fill the horizon. To him, then^ 
let us turn, drink in his light and rejoice in his 
beams ! 

' Benighted on the trackless main, 

While stormy terrors clothe the sky, 
The trembling voyager strives in vain, 

And nought but dark despair is nigh, — 
When, lo ! a gleam of peerless light, 

With radiant splendor, shines afar, 
And, through the clouds of darkest night, 

Appears the bright and morning Star ? 

With joy he greets the cheering ray, 

That beams on ocean's weary breast j 
Precursor of a smiling day. 

It lulls his fears to peaceful rest. 
No more in peril doth he roam, 

For night and danger now are far; 
With steady helm he enters home, 

His guide the bright and morning Star I 

Thus, when affliction's billows roll, 

And waves of sorrow and of sin 
Beset the fearful, weeping soul. 

And all is dark and drear within,— 
'T is Jesus, whispering strains of peace. 

Drives every doubt and fear afar 
He bids the raging tempests cease, 

And smiles the bright and morning StarT 



LXXIII. SUN. 

■^^But unto you that fear my name, shall the Sun of Righteousness 
arise with healing in his wmgs ; and ye shall go forth, and grow 
up as calves of the stall.' Mai. iv. 2. 

How pleasing to pass from contemplating the 
bright and morning Star, with its twinkUng hght, to 
the Sun, that warms by his touch and kindles all 
nature into life. 

Among the lovely scenes that creation presents to 
the eye, there is no one more grateful and pleasant 
than the opening day. How many beauties has God 
thrown over creation to please the senses. What a 
spiendor in a morning sun ! What a rich glow in an 
evening sky ! What a profusion of flowers and blos- 
soms ! What a soft verdure in the fields ! What 
joy and melody ! 

' Nor content 
With every food of life to nourish man, 
Thou mad'st all nature beauty to his eye, 
And music to his ear.' 

We have seen Jesus veiled beneath earthly em- 
blems, and now we are to contemplate him as a Sun ! 
How sublime ! What is more beautiful than the 
sun 7 He illumines the mountain-top; he gilds the 
lofty tower; he throws a smile upon our world, and 
beautifies and gladdens every object. The bud and 
flower and fruit all kindle into life at his touch. He 
is the soul of surrounding worlds ; ' the heart of the 



360 TITLES OF CHKIST- 

planets ! ' Whether we contemplate him in the im- 
mensity of his distance, the greatness of his dimen- 
sions, or the ampleness of his circuit, we are struck 
with surprise and admiration. No wonder that un- 
cultivated mind has, in its reachings after the great 
Sun of the universe, stopped at the threshold of crea- 
tion, and adored the lord of day, instead of Him who 
sitteth above these heavens amidst unsullied light 
and everlasting purity. And what is the sun when 
compared with creation? A mere atom, which, if 
struck out of being, and the whole system of which 
it is the centre and support, would no more be missed 
by Him whose eye sweeps the outer boundary of 
creation, than a leaf in the forest or a grain of sand 
upon the sea-shore ! 

But what is the. sun, what are all earthly objects, 
when compared with the Sun of Righteousness 7 
The light of one may grow dim, but the other will 
shine forever. 

' Go, worship at Immaimel's feet ; 
See in his face what v/onders meet 5 
Earth is too barren to express 
His worth; his glory, or his grace. 

The whole creation can aiford 
But some faint shadows of my Lord 5 
Nature, to make his beauties known, 
Must mingle colors not her own. 

let me climb those higher skies, 
Where storms and darkness never rise j 
There Christ displays his powers abroad, 
And shines, and reigns the Son of God. 

Not earth, nor seas, nor sun, nor stars, 
Nor heaven, his full resemblance bears j 
His beauties we can never trace, 
Till we behold him face to face.* 



«UN. 361 

irh€ comparison is at once striking and admirable. 
As the light of day is inexhaustible, so is the moral 
light of the Sun of Righteousness. As one was 
•designed for all, so is the other. As there is no 
winter so cold that the sun cannot warm the earth 
into life, and cause the flowers and blossoms to 
spring forth, so there is no heart so cold that the 
Sun of Righteousness cannot quicken its energies, 
:and cause the fruits of holiness to appear. And if 
liis blessed influences were now felt, another Eden 
would 'bless our eyes,' Instead of the thorn and 
brier would spring up the fir-tree and the myrtle; 
the desert would blossom, and the solitary place be 
made glad. 

Arise, then, thou Sim of Righteousness! Arise, 
enlighten, and warm every heart. Let thy gentle 
and mild rays shine upon every soul. Enlarge every 
narrow disposition ; fill all with a diff"usive benevo- 
lence. Shine on, till every nation shall feel thy 
quickening influences, till light, and life, and joy fill 
Cfod's universe forever, 

< What heavenly light is that which shines 

In soft refulgence from the east, 
And, pouring splendor through all climeSj 

Makes every child of sorrow blest ? 

It is the Sun of Righteousness, 

The brightness of the great 1 AM ! 
In him Jehovah manifests 

His mercy, love, and grace to man. 

Immortal Source of light and life. 
In brighter flames of brilliance mov«s 

Till all are turned from sin and strife, 
To sing the deathless song of love.' 

31 



LXXIV. TEACHER. 

' The same came to Jesus by night, and said unto him, Rabbi, we know 
that thou art a Teacher come from God : for no man can do these 
miracles that thou doest, except God be with him.' John iii. 2, 

This word occurs in twenty-one instances, but 
this is the only place where it is applied to the 
Saviour of the world ; and there may have been 
more of flattery than sincerity on the part of Nico- 
demus, who made the acknowledgment. But, in 
either case, a great truth was expressed. 

The subject may be fairly presented under three 
heads. 

I. A teacher must possess a perfect knowledge of 
his subject. 

II. A proper method of communication. 

III. He must practise *the duties he recommends to 
others. 

Now in all these ways, we shall find the great 
Teacher excelled. His knowledge was perfect; his 
method simple, yet dignified and forcible; and he 
recommended no duty to others which he did not 
exhibit in his own life. 

I. A teacher must possess a perfect knowledge of 
his subject. Here we notice two points only. 

1. His knowledge of the character of God. When 
the great Teacher appeared, the whole earth was 
covered with impiety, idolatry, and superstition. 



TEACHER. 363 

There was only one temple on the whole earth 
erected to the true God. That was in Judea. And 
even the worshippers there had deformed religion by 
their groundless traditions. What a scene of degra- 
dation and corruption! 'All had sinned, and come 
short of the glory of God.' There had been many 
great and good men ; they had written excellent 
maxims, and inculcated pure precepts. But all their 
efforts had failed to reach the human heart. The 
Teacher from heaven surveyed the scene; undis- 
mayed, he commenced his great work. He began 
by revealing God as a Father, and as a being requir- 
ing spiritual worship. And when God Avas thus 
brought before the mind, every idolatrous temple on 
earth shook to its very centre. It was like the sun 
appearing in the midst of storms and tempests, gild- 
ing and beautifying every object. A flood of light 
and joy poured upon the world. Man claimed kin- 
dred with the skies. His soul leaped for joy. He 
looked to heaven, and, for the first time, he felt that 
he could say to the Creator of worlds. My Father ! 
What a kindling, mighty thought. A richer truth, 
God could not have conferred on man. And here we 
leave the reader to admire, adore, and worship, for 
it would be in vain to attempt to follow out a theme 
so vast and boundless. 

2. His knowledge of the human heart. '■ He knew 
what was in man.' He could weigh every motive. 
He could penetrate into the secret chambers of the 
soul, and reveal every hidden thought. In short, he 
was the only Teacher that has ever appeared in our 
world that could reveal man to himself For the 
first time, man saw his own heart; he saw his 



364 TITLES OF CHRIST. 

departure from truth and moral rectitude; and he 
went and fell down at the feet of the Teacher, and 
said, ' Depart from me ; for 1 am a sinful man.^ 
And the Teacher, in accents of mildness and mercy, 
said, 'Son, be of good cheer: thy sins be forgiven 
ihee.' 

How deep, how penetrating the knowledge of the 
great Teacher ! And where was this great wisdom 
obtained? Not from the schools; not by the slow 
and uncertain process of human teaching ; but from 
heaven ; for he came from ' the bosom of the Father.' 

II. A teacher must have a proper method of com- 
munication. Under this head, we take a single 
view : — the originality of this Teacher. Here we 
shall find that he went directly contrary to the wis- 
dom of this world. He was the first Teacher and the 
last that has ever sought the influence of the poor. 
All others have sought the aid of the wealthy and the 
powerful. Had human policy and pride been con- 
sulted on the means of the erection of his kingdom, 
they would have demanded that splendor should be 
seen following in its train, and wealth pouring out 
its treasures at his feet. Human wisdom would 
have said, ' Let poetry sing its praises ; let eloquence 
pour forth its most effective oratory in her behalf; let 
every spring of human power be touched and put in 
motion, and the gospel may gradually gain a footing 
in the world.' How different were the means em- 
ployed by this Teacher. Look at his sermon on the 
mount. There he pronounces blessings on the 
'meek,' the 'merciful,' the 'poor in spirit,' and even 
on the persecuted ! His usual method was by para 
bles; and how surpassingly beautiful was everyone 



TEACHER. 365 

that dropped from his lips! ^Two of the number 
shine among the rest with unrivalled splendor ; and 
we may safely challenge the genius of antiquity to 
produce, from all his stores of eloquence and beauty, 
such specimens of pathetic, unlabored description, as 
the parables of the Prodigal Son and the Good Sama- 
ritan.' Even an infidel could bear his testimony to 
the character of Jesus as a Teacher : ' What sweet- 
ness, what purity in his manners ! What an afiecting 
gracefulness in his delivery ! What sublimity in his 
maxims ! What profound wisdom in his discourses ! 
W^hat presence of mind in his replies ! How great 
the command over his passions ! Where is the man, 
where the philosopher, that could so live and so die 
without weakness and without ostentation?' =^ =?^ =^ 
III. A teacher must practise the duties he recom- 
mends to others. There was not a single precept 
which the great Teacher enjoined which he did not 
exhibit in his own conduct. He enjoined meek- 
ness, humility, self-denial, temperance, gratitude, 
prudence, alms-giving, forgiveness, blessings, and 
prayers and acts of goodness, for execrations, hatred, 
and injuries. All these virtues shone forth in the 
life of this Teacher. He was not only pure and 
spotless on some occasions, but he passed through 
life without a single stain upon his character. None 
before the time of Jesus had seen a perfect man, but 
he exhibited a specimen of perfect humanity. Hav- 
ing these views, we feel that we can close the present 
number with great propriety in the very words of our 
motto: 'We know that thou art a Teacher come from 
God: for no man can do these miracles that thou 
floest, except God be with him.' 
31# 



LXXV. TRUTH. 

•' lesus saith unto Thomas, I am the Way, and the Truth, and the 
Life : no man cometh unto the Father, but by me.' John xiv. 6. 

What a commanding title ! A thousand associa- 
tions rush into the mind at the very mention of the 
word Truth. And how long has the world been in 
search of truth ; how very few have found it. What 
penances and probations. The most remote regions 
have been traversed in search of the hidden treasure. 
The entrails of animals, the flight of birds, and the 
stars of heaven, have all been questioned. In the 
midst of this darkness and conjecture, the Truth 
appeared. ' It was in the most impressive form : he 
stood, a man among his fellow-men, telling what he 
had learned of God. It was in the most simple form : 
he used the language of common life; and, instead 
of the warning which banished the uninitiated, his 
inviting proclamation was, "He that hath ears to 
hear, let him hear." It was in the most affecting 
and influential form : the precept, the maxim, and 
the parable, fixing itself in the memory, and opening 
all the springs of emotion in the heart. It was in the 
most useful and exciting form : demanding no pros- 
tration of the intellect, nor fixing any impassable 
boundaries for its exertions, but appealing to reason, 
and stimulating reason to new etforts, to free and 
full exercise, to rapid and illimitable progress. The 



TRUTH. 367 

world was in darkness, and here was the Light it 
needed.'^ 

'The laAV came by Moses, but grace and truth by- 
Jesus Christ.'f Standing before Pilate, Jesus says, 
' To this end was I born, and for this cause came I 
into the world, that I should bear witness unto the 
truth.'J 

We like much the remark of an old writer on 
this subject. Speaking of the motto, he says Jesus 
meant, 'I am the Truth and substance of all the 
types and shadows of the law.' This view does not 
go far enough. We believe Jesus to be the great 
standard of all moral truth ; the great test by which 
all moral questions are to be tried. In him centres 
all spiritual truth. He is the great spiritual Light of 
the moral world : the only infallible Teacher that 
has ever been upon our earth ; the only one who had 
a perfect knowledge of God and of the human soul. 
Every word he uttered was truth. Every action was 
pure ; every principle of conduct was from the foun- 
tain of truth itself. In fine, he was a being of unsul- 
lied purity. It was strictly true of him to the latest 
moment of his continuance on earth; with perfect 
sincerity it might have been shouted with triumph 
as he ascended to the throne of Heaven, ' He was in 
all points tempted as we are, yet without sin.' With 
what propriety, then, might Jesus say to the world, 
* I am the Truth ! ' 

Before Jesus came, all was darkness and confusion. 
Cicero says it was almost impossible to enumerate 

* Sermons on the Mission^ Character, and Doctrine of Jesus of 
Nazareth. By W. J. Fox. Vol. i. p. 4. London. 
i Tohn i. 17. :j: lb. xviii. 37. 



368 TITLES OF CHRIST. 

the different sentiments of the ancient philosophers. 
The Stoics affirmed that virtue was the sole good, 
and its own reward. The Peripatetics rejected that 
notion in the case of virtue in distress, and made the 
good things of this life a necessary ingredient of hap- 
piness. The Epicureans set up pleasure, or, at least, 
indolence and freedom from pain, as the final good 
which men ought to propose to themselves. When we 
take into consideration these various and discordant 
views, we see how much the world needed a Teacher 
who could say at once, 'I am the Truth.' And such 
an one was Jesus of Nazareth. When he appeared, 
truth dropped upon the world in all its purity. 

But it was not merely respecting the great points 
of morality that the world was ignorant, but men 
knew nothing of another state of being. They were 
groping their way in darkness and conjecture. Some 
beHeved in transmigration; others denied that man 
would survive the death of the body. On this point, 
let us hear Socrates, whose words seem to embody 
the views and feelings of the ancient world. Shortly 
before his death, he said, ' I hope I am now going to 
good men, though this I would not take upon me 
peremptorily to assert; but, that I shall go to the 
gods, lords that are absolutely good, this, if I can 
affirm anything of this kind, I would certainly affirm. 
And for this reason I do not take it ill that 1 am to 
die, as otherwise I should do ; but I am in good hope 
that there is something remaining for those who are 
dead, and that it will then be much better for good 
than for bad men.'^ How much darkness and con- 

* Plato, Phcedon. op. torn. i. p. 143. ed. Bipont. 



TRUTH. 369 

jecture is expressed in these few words ! How clearly 
do they prove the necessity of more light from heaven 
respecting the unseen world. In the midst of this 
darkness the Truth appeared. Jesus went down 
into the lone chambers of the grave; on the third day 
he burst its barriers, and appeared before the world, 
a living demonstration of the dqctrine of life and 
immortality. With what propriety, then, might he 
style himself 'the Way, the Truth, and the Life.' 
But we cannot pursue this great subject. 

The Truth, then, has dawned upon the world, 
yea, has arisen in its glory, and not only irradiated 
this dark world, but it has thrown a radiance into 
the world beyond. And now we know man will live 
forever. And how lovely is truth ! It is the most 
beautiful object in the universe. It is powerful. It 
was never conquered, nor ever can be. It has the 
strength of the Almighty. ' Truth is the glory of 
time, and the daughter of eternity ; she is the life 
of religion ; the crown of wisdom ; her essence is in 
God, and her dwelling with his servants.' 'She is 
the ministering spirit who sheds on man that bright 
and indestructible principle of life, which is given, by 
its mighty Author, to illuminate and inspire the im- 
mortal soul, and which, like himself, "is the same 
yesterday, to-day, and forever." ' Well, then, might 
Jesus say, ' I am the Truth.' The world never 
saw truth before in all its purity and loveliness. 
She was upon the earth, for she has never wholly 
deserted man, though man has often deserted her. 
But her dwellmg-place is with the pure and upright: 
'Blessed are the pure in heart; for they shall see 
God.' Her residence is not in temples or in caverns, 



370 TITLES OF CHRIST. 

but within the soul. There she rears her throne; 
there she makes her conquests; there she will live 
when the splendor of all earthly temples shall have 
grown dim, and when thrones and dominions shall 
have passed away. There is her kingdom. And 
the Truth is now going forth to conquer and to con- 
quer. The victory is sure, for Jesus has said, 'Ye 
shall know the Truth, and the Truth shall make you 
free;' 'I am the Way, the Truth, and the Life.' 

' Thou art the Way — and he who sighs 
Amid this starless waste of woe 
To find a pathway to the skies, 
A light from heaven's eternal glow — 
By thee must come, thou Gate of love, 
Through which the saints undoubting trod ; 
Till faith discovers, like the dove, 
An ark, a resting-place in God 

Thou art the Truth — whose steady day 

Shines on through earthly blight and bloom ; 

The pure, the everlasting ray, 

The lamp that shines e'en in the tomb ; 

The light that out of darkness springs. 

And guideth those that blindly go ; 

The word whose precious radiance flings 

Its lustre upon all below. 

Thou art the Life — the blessed Well, 
With living waters gushing o'er, 
Which those that drink shall ever dwell 
Where sin and thirst are known no more, 
rhou art the mystic pillar given 
Our lamp by night, our light by day ; 
Thou art the sacred Bread from heaven ; 
Thou art the Life— the Truth— the Way.* 



LXXVL VINE. 

*I am the true Vine. My Father is the Husbandman/ John xv. 1. 

How many beautiful emblems does the Saviour 
employ to represent himself and the glory and beauty 
of his doctrine. He takes down the sun and presents 
it as an illustration. He feeds thousands, and then 
says, ' The Bread of God is he which cometh down 
from heaven, and giveth life to the world. '=^ He 
stands at the gushing fountain, and then says, 
* Whosoever drinketh of this water shall thirst again : 
but whosoever drinketh of the water that I shall 
give him, shall never thirst; but the water that I 
shall give him shall be in him a well of water spring- 
ing up into everlasting life.'f And the lily of the 
field, as plucked by his hand, has the freshness of 
the morning and the dew upon it. Indeed, the 
homeliest fact as unfolded by him is found to contain 
the most treasured truths. He drew his illustrations 
from every source. He threw his eye upon the ani- 
mal, the vegetable, and the mineral kingdoms, and 
all awakened at his touch, and yielded their trea- 
sures. Now we are to contemplate him under the 
emblem of a Yine, one of the most interesting objects 
in the whole vegetable world. Who has not admired 
the vine with its extended branches, its tendrils 

* John vi. 33. f lb. iv. 13, 14. 



372 TITLES OP CHRIST. 

sporting in the breeze, and its rich, living clusters of 
fruit? In the wildness and luxuriancy of nature, it 
is seen stretching its way over the hills and valleys, 
and covering the rocks with its verdure. When 
assisted by the skilful hand of the culturist, it will 
climb its way over the humblest dwelling, or cover 
with its luxuriant growth the arbors of the rich. 

Critics are divided respecting the origin of this 
emblem. Some have supposed that the Saviour and 
his disciples were in the temple. There was a vine 
reared by art, composed of gold and precious jew- 
els. It is thus described by Calmet : ' In the temple, 
at Jerusalem, above and around the gate, seventy 
cubits high, which led from the porch to the holy 
place, a richly covered vine was extended as a bor- 
der and decoration. The branches, tendrils, and 
leaves, were made of the finest gold; the stalks of 
the bunches were of the length of the human form, 
and the bunches hanging upon them were of costly 
jewels. Herod first placed it there; rich and patri- 
otic Jews, from time to time, added to its embellish- 
ment, one contributing a new grape, another a leaf, 
a third, even a bunch of the same precious materials. 
If to compute its value at more than $12,000,000 be 
an exaggeration, it is, nevertheless, indisputable, that 
this vine must have had an uncommon importance 
and a sacred meaning in the eyes of the Jews. With 
what majestic splendor must it likewise have ap- 
peared in the evening, when it was illuminated by 
tapers!' After the above luminous description, the 
commentator proceeds to draw his inferences : ' If, 
then, Jesus, in the evening, after having celebrated 
the passover, again betook himself to the temple with 



VINE. 373 

his disciples, what is more natural than, as they 
wandered in it to and fro, that, above everything, 
this vine, blazing with gold and jewels, should liave 
attracted their attention? That, riveted by the 
gorgeous magnificence of the sight, they were ao- 
sorbed in wonder and contemplation respecting the 
real import of this work of art? Let us now con- 
ceive that Jesus at this moment, referring to this 
vine, said to his disciples, "I am the true Yine" — 
how correct and striking must his words ha ye then 
appeared ! — how clearly and determinately must then 
the import of them have been seen ! ' This vine was 
gorgeous and magnificent, but yielded no living fruit. 
That would soon perish amidst the crumbling ruins 
of the temple. But Jesus was 'the true Yine.' That 
had only the art and devices of man to sustain it; 
but 'the true Yine' had God for its support, and, 
therefore, could not be destroyed. 

The subject presents itself under three different 
views. 

I. The Yine. 

II. The Husbandman. 

III. The Branches. 

I. The Yine. Undoubtedly we are to understand 
by, the Yine, the doctrine which Jesus brought from 
heaven. Here then, at once, living clusters ol the 
richest fruit present themselves, and we enter, as it 
were, a choice vineyard, in which we know not, from 
the plentifulness around us, where to pluck the first 
fruit. Love, joy, peace, gentleness, goodness, meek- 
ness, hope, life, and immortality all grow upon ' the 
true Yine.' ' Let not your heart be troubled,' said 
32 



374 TITLES OF CHRIST. 

the meek and lowly Son of God ; ' ye believe in God^ 
believe also in me.' 'I will not leave you comfort- 
less J I will come to you.' ' Peace 1 leave with you ; 
my peace I give unto you.' =^ =^ ' As the Father hath 
loved me, so have I loved you ; continue ye in my 
love.' ' These things have I spoken unto you, that 
my joy might remain in you, and that your joy 
might be full.' We have transcribed these few say- 
ings as a slight specimen of the rich fruit that grows 
upon 'the true Vine.' 

We may add, that it is perennial, and yields abun- 
dantly. We may find fruit at all seasons. Like ' the 
tree of life,' it 'yields every month, and the leaves are 
for the healing of the nations.' In the midst of the 
leafless trees, the decaying plants, and the fading 
rose, this Vine may be seen, in all its permanency 
and beauty, as fresh and as fragrant as when first 
planted by the great Husbandman. This Vine was 
never known to fail. Age after age, the afflicted 
and the weary have plucked from its branches, and 
been refreshed. Indeed, it is one of the chief glories 
of 'the true Vine,' that the more frequently we pluck 
its fruit, the more abundantly does it yield. Like 
some of nature's plants, it enjoys perpetual verdure, 
and will grow in all climes. Let us, then, sit be- 
neath its spreading branches, and pluck the living 
fruit, till we all meet in the great vineyard above, in 
the presence of the Husbandman, to enjoy its beauty 
and fragrance forever. 

II. The Husbandman. But the Divine Instructor 
goes farther. He directs the attention of his disciples 
to the Husbandman, and to the branches. We shall, 



VINE. 375 

tlierefore, proceed to consider the manner in which 
this Yine is supported, and the object for which it 
was planted. To the Father, Jesus ever turned for 
support. As the vine is dependent on the soil, so did 
the Saviour ever consider himself dependent on God. 
Separated from his Father, the Husbandman, he 
would wither and die. 'I do nothing of myself,' said 
Christ; 'but as my Father hath taught me, I speak 
these things.' 'I and my Father are one.' 'If ye 
keep my commandments, ye shall abide in my love, 
even as I have kept my Father's commandments, and 
abide in his love.' To support this Vine, all power 
was given: 'Jesus came and spake unto the disciples, 
saying. All power is given unto me in heaven and in 
earth.' 

This Vine appeared at first as a feeble plant, 
scarcely able to throw out its tendrils ; but it soon 
struck its roots deep in the earth, and put forth its 
branches. It has now attained a growth that no 
earthly power can destroy, and it will eventually 
spread 'from sea to sea, and from the river to the 
ends of the earth.' 

But for what object did the Husbandman plant 
this Vine ? It was for the world. It was in accor- 
dance with an ancient promise to the patriarchs, that 
all nations should be blessed. Mankind needed con- 
solation. No system had ever been presented that 
man could cling to for support. There were vines of 
human planting, but they 'brought forth sour grapes, 
and the children's teeth were set on edge.' Bitter- 
ness, sorrow and death grew on them. They were 
offensive, noxious, and poisonous. 



376 TITLES OF CHRIST. 

' Their grapes are grapes of gall ; 
Their clusters are bitter. 
Their wine is the poison of dragons, 
And the cruel venom of aspics.' 

They were of a perishable nature; originating 
with man, they were destined to share his fate. 
They were carefully hedged round, high towers were 
placed on the walls, and watchmen stationed there, 
but all to no end. They resemble not 'the true 
Vine,' planted by the great Husbandman, that will 
live through all time, and flourish through eternity. 
There we trust to see it in all its pristine beauty, 
and to pluck living fruit from its branches forever. 

III. The Branches. But Jesus not only speaks of 
himself as the true Vine, and of the Husbandman, 
but he also speaks of the branches. It is evident, 
from the whole conversation of our Lord, that they 
were his immediate disciples. Calmet has this view 
of the subject. 'Jesus does not merely represent 
himself under the metaphor of a Vine, in the more 
confined sense of a teacher, but in the more exalted 
and comprehensive one of the Messiah, sent from 
heaven to found a new kingdom on earth. He con- 
siders his apostles as the branches in him, not merely 
as disciples and friends, but as deputies and assist- 
ants, chosen and called by him to found and extend 
his kingdom.' 

The Divine Instructor here points out three things: 

1. The disciples must abide in him. 

2. If they did not, they would be cast forth as use- 
less branches. 

3. If they remained in the Vine, they would be 
purged, that they might bring forth more fruit. 



VINE. 377 

1. The disciples must abide in Jesus. This is 
enforced in a very beautiful manner. ' Abide in me, 
and I in you. As the branch cannot bear fruit of 
itself, except it abide in the vine, no more can ye, 
except ye abide in me.' Clarke says, ' For as the 
branch, however good in itself, cannot bear fruit from 
itself through its own juice, which it has already 
derived from the tree, and can be no longer supported 
than it continues in union with the parent stock j 
neither can ye, unless ye abide in me. As the 
branch partakes of the nature of the tree, is nourished 
by its juice, and lives by its life ; so ye must be made 
partakers of my divine nature, be wise in my wis- 
dom, powerful in my might, and pure through my 
holiness.' 

2. If the disciples did not abide in. Jesus, they 
would be cast forth as useless branches. They 
would wither, and men would gather them, and cast 
them into the fire to be burned. By this we are to 
understand, that, if they forsook their Master and his 
cause, they would share the fate of his enemies. 
Clarke, in his Commentary, gives full scope to his 
imagination respecting the burning. It signifies, in 
his view, 'to be eternally tormented with the devil 
and his angels, and with all those who have lived 
and died in their iniquity.' What a contrast, when 
compared with the blessed and interesting conversa- 
tion of Jesus with his disciples ! The Saviour does 
not intimate any other destruction than that which 
would take place in the present world. They would 
be cast out of the kingdom, as had been before said 
of the unbelieving Jews : 'The Son of man shall send 
forth his angels, and they shall gather out of his 

32^ 



378 TITLES OF CHRIST. 

kingdom all things that offend, and them which do 
iniquity ; and shall cast them into a furnace of fire : 
there shall be wailing and gnashing of teeth. Then 
shall the righteous shine forth as the sun in the king- 
dom of their Father.' But all such language had 
reference to scenes and events that were to take place 
in that nation, and during that generation, as might 
be abundantly proved, were it not a departure from 
our main subject. 

3. If the disciples remained in the Vine, they 
would be purged, that they might bring forth more 
fruit. Clarke criticises this passage of our Lord in 
the following manner : ' The branch which bears not 
fruit, the husbandman taketh it away; but the 
branch that beareth fruit he taketh away from it, 
that is, he prunes away excrescences, and removes 
everything that might hinder its increasing fruitful- 
ness. The word intens^ I take away^ signifies ordi- 
narily to cleanse^ purge^ purify ; but is certainly to 
be taken in the sense of pruning or cutting off.'' Our 
Lord undoubtedly intended to carry out his illustra- 
tion by a reference to the manner of cultivating the 
vine. It is thus described by Bochart: 'A triple 
produce from the same vine is gathered every year. 
In March, after the vine has produced the first clus- 
ters, they cut away from the fruit that wood which 
is barren. In April, a new shoot, bearing fruit, 
springs from the branch that was left in March, 
which is also lopped; this shoots forth in May, 
loaded with the latter grapes. Those clusters which 
blossomed in March, come to maturity and are fit to 
be gathered in August; those which blossomed in 



VINE. 379 

April are gathered in September; and those which 
blossomed in May must be gathered in October.' 

How beautiful, how interesting, are the parables 
of our Lord ! How simple, yet how majestic ! How 
pure and excellent. How wonderfully adapted to 
the human understanding! They contain a rich 
fund of instruction for all ages. Like the vine, to 
which Jesus compared himself, they afford living 
fruit to all who will go to them. Well might those 
who heard the great Teacher, exclaim, 'Surely man 
never spake like this man.' 

As the branch ever turns to the vine for support, 
so let us turn to Jesus. Let us give him our hearts 
and purest affections. In this way, we may show to 
others that we still abide as fruitful branches in ' the 
true Vine.' Amen and amen. 



LXXVII. WAY. 

Jesus saith unto Thomas, I am the "Way, the Truth, and the Life : no 
man cometh unto the Father, but by me.' John xiv. 6. 

In order to see the propriety and beauty of this 
title, it will be necessary to bring before the mind the 
occasion which called it forth. It occurred during the 
thrilhng incidents connected with the Last Supper. 
Jesus had withdrawn from the world, and had sought 
repose among the quiet circle of his disciples. With 
a prophetic eye, he saw the approaching sufferings 
of his little flock. Even then, the skies were gather- 
ing blackness, and the storm was ready to burst upon 
their devoted heads. In their midst, sat he who 
was the Way, the Truth, and the Life. What an 
interesting moment ! Soon he was to be betrayed, 
even by one of that number who sat with him. 
Already had the plan been laid. The enemies of the 
cross stood ready to spring upon him hke the hungry 
wolf upon the tender lamb ! How could so much 
perfidy and cruelty dwell in the heart of one whom 
Jesus had chosen ' for a companion and a friend ! 
What is baser, what is more cruel, in our sinful and 
dark world, than treachery? From an enemy we 
may fly, but who can elude a treacherous friend? 
In what an eloquent manner does the Psalmist pre- 
sent this before the mind in speaking of Ahithophel : 
* For it was not an enemy that reproached me ; then 



WAY. 381 

I could have borne it : neither was it he that hated 
me that did magnify himself against me; then I 
would have hid myself from him : but it was thou, 
a man mine equal, my guide, and mine acquaintance. 
We took sweet counsel together, and walked unto the 
house of God in company. '"^ The poet has presented 
this in a fine light : 

' It is as though the dead could feel 
The icy worm around them steal, 
Without the power to drive away 
The cold consumers of their clay.' 

But we must not dwell here. There sat the 
blessed Saviour, in the midst of the twelve, with the 
cross in full view. Already were his enemies abroad 
in search of him. But though he was thus to 
suffer, he forgot himself in his great anxiety for his 
disciples. He knew their timidity; he knew their 
weakness; and, although they could profess an ardent 
attachment for him, yet he knew that, in a few hours, 
they would all forsake him, and leave him ' to tread 
the wine-press alone.' What a moment of intense 
interest to them, and to the world ! And how com- 
forting must have been the words of the Master as he 
said, ' Let not your heart be troubled : ye believe in 
God, believe also in me. In my Father's house are 
many mansions : if it were not so, I would have told 
you. I go to prepare a place for you. And if I go 
and prepare a place for you, I will come again, and 
receive you unto myself; that where I am, there ye 
may be also. And whither I go ye know, and the 
way ye know. Thomas saith unto him, Lord, we 
know not whither thou goest; and how can we know 

* Psa. Iv. 12—14. 



382 TITLES OF CHRIST. 

the way? Jesus saith unto him, I am the Way, and 
the Truth, and, the Life : no man cometh unto the 
Father, but by me.' 

The passage needs no labored exposition, for we 
have in two other numbers considered the other two 
titles embraced, which the reader will find in their 
appropriate places; for our work, for the sake of easy 
reference, was thrown into an alphabetical arrange- 
ment. Hence, we shall sum up the whole meaning, 
for we might give a very wide range to our remarks, 
but such was not the design of this work. One great 
object has been to present a concise view of the vari- 
ous Names and Titles of the Lord Jesus ; and then to 
leave others to make such a use of them as they may 
prefer. Jesus himself has explained his own words : 
' No man cometh unto the Father, but by me.' By 
this we learn that he is the true Way to God, and 
the only Way. It is in and through him that we 
must go to the Father. ' No man hath seen God at 
any time; the only-begotten Son which is in the 
bosom of the Father, he hath declared him.' We 
feel that here is a great truth, but we have not room 
to present it in that form which its importance de- 
mands. How immense are the truths connected with 
the mission of Jesus ! What a vast and unexplored 
field often lies open before, the mind's eye ! How 
inadequate all language, and all illustrations ! We 
want the language of heaven, and the harps of 
angels, and then we think we could bring out thu 
glories and beauties of the gospel. But even then 
we should fail, for how can the mind ever fully enter 
into the glories of divine truth ? God is truth, and 
he is the only being that fully comprehends it in its 
heights and depths. 



WAY. 383 

Jesus may be considered as ' the Way of truth ;' 
* the Way of salvation ;' ' the Way of righteousness ;' 
*the Way of peace;' 'the Way of holiness;' 'the 
Way of life ;' 'the new and living Way.' He is the 
Way by his doctrine, John vi. 68 ; by his example, 
1 Pet. ii. 21 ; by his sacrifice, Heb. ix. 8, 9 ; by his 
Spirit, John xvi. 13. The reader can see at once, 
that to attempt to enlarge on these points would swell 
our work to an immense volume. We shall be 
obliged, therefore, to confine our remarks to a few 
plain views of the whole subject. 

We will consider him as the Way for us to walk 
in ; the Way for the afiiicted ; and the Way to hea- 
ven. 

He has opened a new and living way, by his 
example. Unlike other teachers, he not only taught 
pure precepts, but he presented an exhibition of them 
in his own life. And he is the only Teacher that has 
been in our world, that has carried out his own max- 
ims. Hence, he is the only sure Way in which we 
can walk. 

Jesus is a Way for the afflicted. He 'trod the 
wine-press alone.' He has borne our griefs and 
carried our sorrows. And now the afflicted, the 
despised, the poor, and the destitute, may look to 
him, and find comfort. He gave out an invitation 
broad enough to cover every case of affliction on 
earth : ' Come unto me, all ye that labor, and are 
heavy laden, and I will give you rest. Take my 
yoke upon you, and learn of me : for I am meek and 
lowly in heart; and ye shall find rest unto your 
souls. '^ What a gracious invitation ; and yet how 

* Matt. xi. 28, 29. 



384 TITLES OF CHRIST. 

slow we are to receive it. We seek for consolation 
and rest everywhere but in Jesus, who is able to 
comfort the afflicted ; ' For in that he himself hath 
suffered, being tempted, he is able to succor them 
that are tempted.' 

Jesus is the Way to heaven. He has been down 
into the dreary chambers of death ; he has lit up ' the 
valley of the shadow of death ;' yea, more — he has 
irradiated with unearthly splendor and loveliness the 
world beyond. Now we can look beyond the cold 
Jordan of death. We see its dark billows calmed by 
him who said, when on earth, to the waves, ' Peace, 
be still ! ' We look through the vista of time : all 
intermediate ages are vanished. Death is disarmed. 
The world is flooded with light and life ; the song of 
myriads is heard chanting the triumphant anthem, 
' O death ! where is thy sting 7 O grave ! where is 
thy victory?' 

' Thou art the Way — to thee alone 

From sin and death we flee ; 
And he who would the Father seek, 

Must seek him, Lord, by thee. 

Thou art the Truth — thy word alone 

True wisdom can impart ; 
Thou only canst inform the mind, 

And purify the heart. 

Thou art the Life — the rending tomb 

Proclaims thy conquering arm ; 
And those who put their trust in thee 

Nor death nor hell shall harm. 

Thou art the Way, the Truth, the Life j 

Grant us that way to know, 
That truth to keep, that life to taste, 

Whose joys eternal flow.' 



LXXVIII. WITNESS. 

* And unto the angel of the church of the Laodiceans write ; These 
things saith the Amen, the faithful and true Witness, the begin- 
ning of the creation of God.' Rev. iii. 14. 

Jesus is spoken of as a Witness in four other 
instances : Isa. Iv. 4. John xviii. 37. 1 Tim. vi. 13. 
Rev. i. 5. 

The term in the Greek is Martys or Martyr^ and 
signifies one that bears testimony to the truth at the 
expense of his hfe. Jesus is the faithful and true 
Witness, for he died in attestation of his doctrine. 
From this view, we see, at once, a great beauty and 
propriety in the present title as applied to the Son 
of God. 

We shall make a few remarks on the duty of a 
witness, and then proceed to show some of the truths 
which this Witness revealed to the world. 

The duty of a witness is not to create truth. In- 
deed, no being can create a new truth. All truth is 
coeval with God, and, like him, is uncreated and 
eternal. All those truths that have been flashing 
upon the world ever since creation, were all in being 
before, but were unknown to man. Like some stars, 
whose light has never reached our world, so with 
truth. It is still on its way, and will be revealed as 
fast as the human mind can bear it. Jesus has come 
as a moral light to reveal truth to the world. And 
33 



386 TITLES OF CHRIST. 

here it will be utterly impossible to present the 
unnumbered truths which this Witness made known. 
Three seem to claim special notice. 

I. The character of God. 

II. Human duty. 

III. Life and immortality. 

I. The character of God. A correct knowledge of 
the Creator lies at the foundation of all religion. 
The Witness began his great work by saying, ' God 
is a spirit; and they that worship him must worship 
him in spirit and in truth.' This struck at the root 
of all idolatry. And he presented the paternal cha- 
racter of the great Creator, and illustrated it by the 
beauties of creation : the beautiful lily, the majestic 
sun, and the gliding stream. But we cannot pursue 
this part of our subject. 

II. Human duty. On this point, the Witness pre- 
sented every truth that man needed. He not only 
taught a new doctrine, but he summed up and 
brought into the smallest compass every moral truth 
that had been revealed from the beginning of the 
world. Let us hear him: 'Thou shalt love the Lord 
thy God with all thy heart, with all thy soul, and 
with all thy mind. =^ ^ ^ =^ Thou shalt love thy 
neighbor as thyself'"^ This Witness not only re- 
vealed truth, but he embodied it in his own life, thus 
imparting a power to his instructions that reached 
the heart. 

III. Life and immortality. On this point the Wit- 
ness did not deal in lofty declamation and high- 
wrought descriptions. He did not, like Mahomet, 

* Matt. xxii. 37—39. 



WITNESS. 387 

bring before the mind a world where man would 
enjoy sensual indulgence. He taught that man 
should 'not die any more;' and that he should be 
'equal unto the angels.' And he not only taught 
another life, but he went himself into the grave, and 
revealed life and immortality by a resurrection from 
the dead. 

But the crowning excellence of this Witness con- 
sisted in giving his life in attestation of the truths 
which he revealed to the world. And what an 
example for future ages ! How many can tell the 
truth, but how few will die for it ! Even the disci- 
ples, before the resurrection of the Witness, shrunk 
from martyrdom. But when they saw him come 
forth from the dead, they felt a new impulse in the 
cause of truth, and, at last, sealed their testimony 
with their own blood. The faithful and true Wit- 
ness went on revealing truth after truth, till, at last, 
he was betrayed and crucified. But he faltered not. 
His enemies brought the crown of thorns, the broken 
reed, the cruel nails, the fierce soldiers, and the 
ignominious cross. Undismayed, he met them all, 
and died pleading for his murderers. How appro- 
priate the title — the faithful and true Witness. From 
that hour he has stood before the world as truth's 
martyr ! What better evidence could he have given 
of his sincerity? What being has ever appeared on 
earth that has presented so many proofs that 'he 
came from God and went to God 1 ' 



LXXIX. WORD. 

'And the "Word was made flesh, and dwelt among us, (and we beheld 
his glory, the glory of the only-begotten of the Father,) full of 
grace and truth.' John i. 14. 

This term occurs in a variety of instances, and has 
several significations. Critics are somewhat divided 
respecting its application to Christ. Some suppose 
Jesus to be intended personally; others, that the 
Word signifies wisdom, or some other attribute of 
Deity. Some explain the whole by the eighth chap- 
ter of Proverbs. Campbell seems to favor that view. 
The word there is ^ aocpia. Here it is 6 Uyog. We 
take no notice of 1 John v. 7, for the plain reason 
that there are wanting evidences of the genuineness 
of the passage. 

The author freely confesses that he has never seen 
any interpretation of this whole subject without its 
difficulties. He intends not to present a labored criti- 
cism, for that would be impossible in the few pages 
which he allows himself in each number; and there 
are many works which the student may consult for 
this purpose."^ Besides, this would be foreign from 
our work. We think there has been controversy 

* For some very excellent remarks on this whole subject, see Chris- 
tian Reformer, or Unitarian Magazine and Review, an English peri 
odical, vol. iii. pp. 36, 297, 372, 445. See also Universalist Exposi 
tor. March, 1840. Letters on the Logos. By Charles W. Upham. 



WORD. 389 

enough respecting the nature of Jesus. It would 
have been far better for the world, if Christians had 
devoted more time in bringing out the moral excel- 
lencies of him ' whom the Father hath sanctified and 
sent into the world.' Such has been one great object 
of the author throughout this work. He has endea- 
vored, in nearly every instance, to give a practical 
turn to every Name and Title which he found ap- 
plied to the Lord Jesus Christ. 

I. Jesus may be called the Word because he 
exhibited in his doctrine and example the moral 
attributes of God. We find in the Old Testament 
the phrase 'Word of God,' or 'angel of God,' often 
employed to denote a sensible manifestation of divine 
power. On turning to the New Testament, we find 
a similar form of speech adopted, especially in speak- 
ing of the moral attributes of Deity as exhibited in 
Jesus Christ. Hence, Jesus is the Word of God. 
' Properly speaking,' says Abauzit, ' Wisdom (or 
rather the Logos) did not become flesh ; the Deity 
was not metamorphosed into man. This revolts all 
the principles of good sense.' St. Paul has brought 
out, we believe, the meaning of this mysterious pas- 
sage in the expressive phrase, ' God was manifest in 
the flesh.'^ The Logos, or Word, was most fully 
manifested in the person, in the doctrine, in the dis- 
courses, and in the whole conduct of Jesus Christ. 
Hence he is called 'the image of the invisible God.'-j 
In him the perfections of the Divinity shone forth in 
ail their glory and splendor4*§> 

* 1 Tim. iii. 16. f Col. i. 15. ij: See title iMAas. 

§ The following incident will show that this form of speech is even 
now practised among some of the Greeks. 'I passed some days/ says 
33^ 



390 TITLES OF CHRIST. 

II. Jesus may be called the Word because he was 
the instrument of communicating knowledge from 
God to man. An illustration may be drawn from 
language, which, whether written or spoken, is the 
immediate instrument of communication between 
man and man. Those who were so highly favored 
as to enjoy a personal intercourse with Jesus, viewed 
him in this light. Hence the beauty and force of the 
language of the beloved Apostle, who seems to have 
peculiarly enjoyed the presence of the Word: '^ =^ ^ 
that which we have heard, which we have seen with 
our eyes, which we have looked upon, and our hands 
have handled of the Word of life.'^ Well might 
John thus speak, for he loved the Master; he was 
always by his side; he reclined upon his bosom 

a correspondent in the Gentleman's Magazine for 1813, 'in the house 
of a respectable Greek who held the office of English consul in the 
island of Tino, the ancient Tenos. When I was at table, the family 
generally conversed in Italian or French, but when they spoke to each 
other in their vernacular idiom, I observed that they never used the 
simple pronouns, thou, you, or Tie, a-u, v/utis, or ixwvof, or avtoc, — but 
\oyo( a-ov, o xoyot a-att, o Koyoc aurov, or o xoyo( tcw, — literally, '' Thy 
word, his word," &:c. As for example, when the father asked the 
daughter for whom the cloth was intended that she had brought from 
the English ship, she answered, uvati Jia tov hoyov a-ac, — ^literally, it is 
for thy word, that is. for thee. If the son asked the daughter who had 
brought them the fish that was on the table, she answered, (looking 
at her father,) o xoyot tow, literally, his word, that is, he. On inquiring 
of them the reason of using this phrase, they told me the practice is 
general through the Levant, it not being thought decorous to employ 
the simple personal pronoun when speaking to or of a superior, or even 
an equal.' 

There is something singular in this use of the term Word : we 
know not as it has a very direct bearing on the present numbei of 
our work ; but we have thought proper to present it to the reader for 
him to make such a use of as he sees fit. 

* IJohni. 1. 



I 



WORD. 391 

during the interesting conversation at the Last Sup- 
per ; and he even followed him to the cross, and was 
among the first to welcome him on the morning of 
his resurrection. As the opening flower drinks in 
the first rays of the sun, so did John drink in the 
light of the Sun of Righteousness. 

TIL Jesus may be called the Word because he 
revealed the great purpose of God respecting the 
human race. This he expressed in various ways, 
and illustrated by a great variety of similitudes : 
*The Father loveth the Son, and hath given all 
things into his hand.' ' This is the Father's will, 
that of all which he hath given me, I should lose 
nothing, but should raise it up again at the last day.' 
Here, then, is the great purpose of the Father. But 
Jesus did not merely reveal the purpose of Him who 
sent him, but he came to execute and carry that will 
into effect. And here, if our limits would permit, we 
might cite many passages which would place before 
the reader the mighty effects that flow from the Word 
of God. A single testimony must suffice : ' By the 
Word of the Lord were the heavens made, and all the 
host of them by the breath of his mouth.' By the 
same Word all worlds and beings are sustained. But 
there is yet remaining a greater work to be performed 
than to speak worlds from nouglit ; a work compared 
w^ith which every other sinks into insignificance : 
and that is human redemption. It ever has been the 
great purpose of the Eternal ' to gather together in 
one all things in Christ, both which are in heaven 
and which are on earth.' And in accomplishing this 
work, his Word can no more fail than when he spake, 
land a universe, crowded with worlds, rolled into 



392 TITLES OF CHRIST. 

being. And that man might have the highest assu- 
rance, he has spoken to him through one of his pro- 
phets, and condescended to draw an illustration from 
the immutability of those laws which everywhere 
manifest themselves to the outward senses : ' For as 
the rain cometh down, and the snow from heaven, 
and returneth not thither, but watereth the earth, 
and maketh it bring forth and bud, that it may give 
seed to the sower, and bread to the eater: so shall 
my word be that goeth forth out of my mouth: 
it shall not return unto me void, but it shall accom- 
plish that which I please, and it shall prosper in the 
thing whereto I sent it.'^ 

* Isa. Iv. 10, 11. 



LXXX. WONDERFUL. 

Toi unto us a Child is born, unto us a Son is given: and the goverD« 
ment shall be upon his shoulder : and his name shall be called 
Wonderful, Counsellor, The Mighty God, The Everlasting Father, 
The Prince of Peace.' Isa. ix. 6. 

What a rich cluster of diadems does the prophet 
here place in the crown of our Saviour ! Look 
through all history, and in whom can all these meet, 
but in the Redeemer of the world 7 How richly is 
Jesus entitled to the name Wonderful ! And can we 
close our labors better than by placing this as the last, 
as the crowning title? We began with viewing Jesus 
as the first Adam. We found the comparison no less 
striking than singular. From that point we started. 
We have seen Jesus as a Vine to strengthen; Bread to 
nourish: Root to sustain ; a Star to guide; a Sun to 
warm and enlighten : an Advocate to plead ; a Priest 
to minister ; a Lamb for meekness ; a Lion for 
strength. Indeed, figures are drav/n from military 
life; from architecture; from some prevalent custom; 
from legal forms ; from the animal and vegetable 
kingdoms ; till, in fact, everything is made to render 
homage to the Saviour of the world. 

This word as a name appears in no other instance 
in our version, but we are told by Hebrew critics 
that the same word in the original is applied to the 



394 TITLES OF CHRIST. 

angel who appeared unto Manoah. There our trans- 
lators have rendered it secret. Judges xiii. 16 — 23. 

' The proper idea of the word,' says Hengsten- 
berg, ' is miraculous. It imports that the personage 
here referred to, in his being and in his works, will be 
exalted above the ordinary course of nature, and that 
his whole manifestation will be a miracle.' It is 
derived from the word pala^ to separate, to distin- 
guish, to make great or extraordinary. 

I. Jesus was Wonderful for the purity of his 
character. 

II. He was Wonderful because of the seeming 
contrarieties and diverse excellences that met in 
him. 

III. He was Wonderful on account of the origi- 
nality of his character. 

But we know not where to stop in pointing out the 
peculiarities of Jesus, for his character presents an 
infinite variety of aspects, and opens an unfathomable 
depth for contemplation. It was wonderful love by 
which God gave him, and by which he came. His 
birth was wonderful ; his humility, self-denial, sor- 
rows, were all wonderful. His mighty works were 
wonderful ; his death was wonderful ; and his resur- 
rection and ascension, were all wonderful, and fitted 
to excite admiration and astonishment. ' Jesus arose 
upon the world an object as wonderful and new in 
his person and ofiice, as the sun when it first took 
rank among the stars of heaven; and like the solar 
light, while pouring a flood of radiance on everything 
else, he remains a glorious mystery.' 

I. Jesus was Wonderful for the purity of his char- 
acter. Before his advent, the world had not seen a 



WONDERFUL. 395 

perfect man. True, there had been many great and 
good men; they had written excellent maxims; but on 
all their characters there was some stain or impurity. 
The world had not seen a Man ! The life of Jesus 
exhibited a moral greatness and beauty, such as the 
world never saw before. A moral life is disclosed 
which stands alone and unapproached in its whole- 
ness and symmetry. He was the first being that 
ever carried out every virtue to the highest point, and 
the only one who has not been overcome by the 
Tempter ! Wealth, fame, and honor, all came to 
pay him homage ; but to all he said, ' Satan, get 
thee behind me.' At last he expired on Calvary, 
and prayed for his enemies. And at that hour his 
character received the last touch from the hand of 
Divinity, and he stood before the world as a perfect 
man ! 

II. Jesus was Wonderful on account of the seem- 
ing contrarieties and diverse excellences that met in 
his character. He was born in a manger, yet destined 
to be the conqueror of the world; a King, yet no regal 
splendor and retinue attended him ; with no advan- 
tages beyond those of his own rank in society, yet he 
manifested perfect wisdom and goodness ; in him v/as 
the purity of infancy with the full development of 
maturity ; he possessed all power in heaven and in 
earth, and yet was ' led as a lamb to the slaughter ;' 
Lord of all, and yet a man ! He was clothed with 
the attributes of Deity, and 'yet bore our griefs and 
carried our sorrows;' he was a Lamb, and yet a 
Lion. A writer, speaking of these strange contrasts, 
says, ' Against a crown of thorns ; against the other 
ensigns of mock royalty; against the insults and 



396 TITLES OF CHRIST. 

the anguish which he endured on Calvary, we set 
the rending tombs, the darkened sun, the portentous 
division of the veil of the temple, and especially his 
own opening sepulchre and endless life, and we ask 
whether the title Wonderful be not eminently appro- 
priate?' 

III. Jesus was Wonderful on account of the origi- 
nality of his character. The originality of the char- 
acter of Jesus appears in the apparent unsuitableness 
of the means which he employed as the founder of a 
new kingdom. ' The empire of Jesus,' says one, 
'was intended to be the great anomaly of the world, 
and its founder designed that its distinctive charac- 
ter should be seen in the anomalous means employed 
to erect it. " My kingdom," said he, " is not of 
this world;" and forthwith he proceeded to illustrate 
the truth by laying its foundation in his own 
death, by erecting a cross for its centre and glory.' 
Let us pause a moment and contemplate him who 
bears so appropriately the title of Wonderfiil. I 
see him walking the streets of Jerusalem, a poor, 
despised Nazarene ; surrounded by wealth, yet ' not 
where to lay his head ;' without arms, without 
wealth, without fame, without eloquence; with every 
throne arrayed against him, and every earthly 
power opposed to him. In the midst of all this 
lie proposes to found a kingdom, which, in its pro- 
gress, will overturn every other upon the face of 
the whole earth ; one that shall combine within 
itself the interests of a world. In fine, he contem- 
plates a period when he shall subdue all things, 
and sit down upon his throne as King of kings 
and Lord of lords ! To accomplish this, he seeks 



WONDERFUL. 397 

not the aid of human power or human elo- 
quence; he sohcits the influence of no monarchj 
no philosopher. No. He does what no teacher 
ever did before. He turns from the schools, and 
walks by the sea of Galilee. He sees a few fisher- 
men mending their nets, and he saith unto them, 
'■ Follow me, and I will make you fishers of men.' 
A few fishermen to reform the world ! Men of 
obscure birth; destitute of learning; without elo- 
quence ; without power ; without influence. How 
chimerical ! What a foundation for a new kingdom; 
a kingdom that is to rise above all others, to exceed 
all others, and to last when all others shall have 
forever passed away ! What apparent madness ! 
What apparent folly ! A few fishermen ! to go out 
and meet the philosophy and learning of a world ; to 
establish new laws ; to overturn every idolatrous 
temple on earth; to subdue kingdoms; in short, to 
efiect an entire revolution in all the thoughts and 
feelings of every moral being upon the globe ! How 
improbable ! Yet such were the means employed by 
him who bears the name of Wonderful ! And how 
appropriate the name ! What a diflerent course 
would earthly wisdom have pursued ! Such a 
character must have been formed in heaven. There 
is nothing earthly in it ! It bears the impress of a 
God ! No wonder that a voice was heard when he 
was on earth, saying, ' This is my beloved Son, in 
whom I am well pleased; hear ye him.' 

But we must stop. There is no end to the glories 

and beauties that dwell in the character of Jesus. 

* Like the sunbeam which remains uncontaminated 

whatever the object on which it may shine, the 

34 



398 TITLES OF CHRIST. 

Saviour emerged from this region of guilt, and re- 
entered the portals of heaven as pure and unspotted 
as when he left the bosom of the Father.' We close 
with the following magnificent passage from Jean 
Paul Richter's ' Dawnings for Germany.' ' An 
individual once trod the earth who swayed remote 
ages, and founded an eternity of his own; gently 
blooming and pliant as a sunflower, burning and 
drawing as the sun, he even with his mild aspect 
moved himself and nations, and centuries together 
towards the universal and primeval Sun ! ' 

♦When all these wondrous names I view. 

Like diadems of light, 
Or gems of every form and hue, 

That charm the ravished sight, 
I ask, enchained with sweet surprise, 
Is this a dream illudes mine eyes, 
Or meteor gleams that vainly rise, 

Then leave my soul in night ? 

Ah ! no : far more than seraphs see, 

"Who gaze with folded wing. 
My precious Saviour is to me, — 

And more than verse can sing, 
yet, all his wondrous names disclose. 
Her own my happy spirit knows, 
To calm her fears and soothe her woes, 

And fuD salvation bring.' 



NOTE FOR PAGE 193. 

INTERVIEW WITH MRS. SIGOURNEY. 

Since the completion of this work, the writer has enjoyed the 
pleasure of an interview with this distinguished lady, the author 
of the beautiful incident found on the above page. He desired 
her to inform him whether it was truth or fiction ; for Mrs. Charles 
Follen had said, on taking a copy of this work from the author, that 
it must have been true, for it could not have been invented. 

After relating a similar incident that occurred in the advanced age 
of the venerable Charles Thompson, Mrs. Sigourney observed that the 
facts were recorded upon a monument of the old man, who lay 
buried in a grave-yard near her dwelling. I immediately visited the 
place of the dead, and took down the following inscriptions, en- 
graved upon the same monument. I will give the first respecting 
the old minister, and then that of ' the little darling,' in connection 
with her father. 

This monument, 

erected as a tribute, 

is raised to the memory of Rev. James Cogswell, D.D. 

Died Jan. 2, 1807; 

60 years a faithful laborer in the vineyard of his Lord; 

eminently distinguished 

by those mild and humble virtues which adorn 

the christian cliaracter. 

As he lived, 

So he died ; 

A shining example of faith. 

When his dearest friends 

Were forsotten, 

Christ 

Btill lived in his remembrance. 

Ke expired, 

triumphantly exclaiming, 

I do remember him ; 

He is MY God and my Redeemer. 

On the other side of the same monument I found the following, in 
regard to the father and ' the little darling :' 



400 NOTE. 

United in death here rest the remains of 
Mason J. Cogswell, M. D., 
who died Dec. 17th, 1830, 

aged 69 years ; , 

And of Alice Cogswell, 

who died Dec. 30th, 1830, aged 25 years. 

the father 

distinguished for his private virtues, 

his public spirit and his professional worth ; 

The daughter, 

(though deprived of speech and hearing,] 

for her intellectual attainments 

and loveliness of character. 

The American Asylum for the deaf and dumb, 

which under Providence, 

owes it origin 

to the father's tenderness towards his child, 

and in sympathy for her fellow-sufferers, 

will stand an enduring monument to their memory 

when this shall have perished. 

These circumstances are all extremely interesting. The 'only 
son ' referred to in the story was the Br. Cogswell, whose history we 
have just given from his monument, and ' the little darling,' buried 
in the same grave, -deprived of speech and hearing,' was his 
daughter. And what is worthy of attention, is, that from the imper- 
fect attempts of her father to educate this mute, the idea sprang up 
in his mind of the American Asylum for the Deaf and Dumb ! And 
this was the first institution of the kind in this country. "What a 
beautiful thought! Who can calculate the unnumbered blessings 
flowing to the world from such an enterprise ? To think that the light 
of Revelation, a knowledge of the arts and sciences, and even a 
language, can be given to a human being whom mysterious Heaven 
has deprived of speech and hearing, is indeed wonderful ! And, then, 
that in our country all this should have resulted from the eiForts of a 
father at his fireside to educate his own ' little, darling^ is astonish- 
ing. What mighty results flow from apparently small causes ! ' Oh ? 
the depth of the riches, both of the wisdom and knowledge of God \ 
How unsearchable are his judgments, and his ways past finding out! ^ 

Mrs. Sigourney observed that Alice, Hhe little darling,' died in 
about two weeks after her father, though in perfect health when she 
followed him to the grave. Just as the spirit was about leaving its 
tenement of clay, she made signs, in the silent language learned from 
her father, 'that her heart had grown to his, and she could not live.' 

Were there ever more thrilling incidents connected with a story? 
It is all poetry ! It is all romance ! It is all truth ! Oh ! that I were 
a poet ! Then would I give it in the burning, kindling language of a 
Byron! Oh! that I could catch the spirit of this story, and forever 
engrave it upon the enduring steel ! No, Oh ! that I could engrave 
it upon my heart ' * * * * 



PASSAGES ILLUSTRATED. 



Book 
Genesis 



Exodus 



Chap. Verse 
i. 27, 
XVi. 11, 
xxvi. 3. 28, 
xlv. 8, 
xlix. 1—7, 
10, 

iv. 22, 
vii. 1, 
xii. 29, 
xxxiii. 18—23, 



Numbers ii 

XX. 8, 

Job xxix. 16, 

Psalms ii. 2, 

xxiii. 1, 

xlvi. 11, 

Iv. 12—14, 

Ixviii. 5, 

Ixxxii. 6, 

xcix. 8, 

Isaiah vii. 14, 
viii. 8, 
ix. 6, 55,76,118,274,297, 
xi, 1 



xxriii. 



6-9, 

10, 

16, 



XXXI 1 

xl. 3 

xiii. i; 

6, 

6,7, 
xlix. 6, 
liii. 2, 3, 
Iv. 2, 
4, 

10, 11, 
lix. 20, 
Ixii. 5, 

Jee. xxiii. 5, 

xxxiii. 15, 

EzEK xxxiv. 12— IQ, 

Daniel vii. 14, 
xii. 1, 2, 



117, 



83, 



Page 
186 
108 
111 
120 
114 
345 

125 
122 
124 
50 

114 
323 

120 

25 

340 
111 
381 
120 
350 
140 

109 
107 
393 

36 
203 
113 
137 

74 
164 
134 
103 

79 
101 
106 

74 

42 



61, 215, 385 



208, 299 
270 



Book Chap. 


Verse 


P«g« 


MiCAH iv. 


3, 


203 


vi. 


7, 


125 


Haggai ii. 


6,7, 


89 


Zech. iii. 


8, 


36 


vi. 


12, 


36 


Malachi iii. 


3, 


309 


iv. 


2' 


359 


Matthew i. 


21, 


190 




23, 


107 


ii. 


6, 


150 




23, 


279 


iii. 


1-4, 


134 


iy. 


23, 


292 


V. 


8, 


253 


ix. 


12, 


289 




15 


46 


X. 


37, 


55 


xi. 


2-5, 


263 




19, 


142 




23—30, 


84,165 


xii. 


18, 


335 




20, 


337 




41—46. 


240 


XVi. 


24, 


55 


xvii. 


5, 


349 


xix. 


16—22, 


55, 219, 254 


XX. 


27, 


338 




20-23, 


263 


xxi. 


33, 


159, 160 


xxii. 


37—39, 


54.386 


xxiii. 


9, 


119 




10, 


249 




11, 


339 


xxiv. 


15—21, 


271 




27, 


200 




29; 


201 


Mars i. 


23,24, 


179 


iv. 


35—41, 


62 


XVi. 


17, 18, 


192 


LuKB ii. 


25, 


64 




37,38, 


65 


. iv. 


18 


81 


vii. 


11-15, 


61, 146 


XV. 


4—7, 


343 




IQ, 


155 


XVi. 


13, 


254 



402 



PASSAGES ILLUSTRATED. 



LUKB 



John 



Acts 



Romans 



1 Cob. 



Chap, Versa 


Page 


Book Chap. Verse 


Pa?e 


xvii. 20, 21, 


207 


1 Cob. 


xi. 3, 


32, 153 


xix. 38, 


205 




XV. 20, 


128 


xxii. 42-^4, 


82, 352 




24-28, 


31 


xxiii. 50—53, 


66 




27, 


333 


xxiv. 13—48, 


235 




45, 


11 


1. 1-14, 


224, 388 


2 Cor. 


iv. 6, 


49, 187 


17, 


367 




V. 14, 15, 


242 


29 
41, 
45, 46, 


212 
261 

280 




19: 


16, 80, 258 


Galatians 


iii. 28, 


72 


Hi. 2 


362 




iv. 6, 7, 


161 


14, 
iv. 42^ 


116 

105 

77,354 

60, 331 


Ephesians 


i. 20-23, 

ii. 15, 16, 

19—22, 


104 
259 
37 


V. 19—23, 
22—27, 


77 
195 




iv. 15, 16, 
V. 23—27, 


154 
155 


!?ii% 


272 


Philippians ii. 9—11. 


157 


45—47, 


263 








vi. 14, 


302 


COLOSSIANS 


i. 15, 32. 124. 186, 389 


33, 


41, 222 




18-20, 


33, 123 


69 


57 




19, 


209 


vii. 18, 


50 




iii. 4, 


222 


Tiii. 12, 


226 








X. 7, 


97 


1 Thess. 


i. 10, 


88 


1-11, 


340 




iv. 13, 14, 


317 


30, 
xi. 1-46, 


252 
50 


2 Thess, 


i. 7-10, 


200 


25, 


222, 315 


1 Timothy 


i. 1, 


181 


xii. 32, 


116 




ii. 5, 


256 


Xi7. 6, 


222, 366, 380 




iii. 16, 


389 


12. 26, 

XV. 1 


15 
371 


2 Timothy 


ii. 13, 


80 


5' 


74, 139 




. l^' 


138 


9, 


84 




iv. 1, 


195 


12, 


54 


Hebrews 


i. 1, 2, 


159 


14, 


17 




3 


49, 186 


xviii. 36, 


38, 366, 396 




ii. 8, 9, 


141 


ii. 22, 


244 




. 10. 


52 


iy. 12 


75, 139 




iii. 1, 


27, 167 


25-27, 


25 




vi. 20, 


133, 184 


29, 30. 


176 




^"- k „o 


30, 215 


T. 31 ' 


157 




26-28, 


90 


X. 36, 


238 




xiii. 8, 


138 


42, 


195 


James 


V. 19, 20, 


88 


xvii. 3, 


58 








30, 31, 


195 


1 Peter 


ii. 5, 6, 


37, 69, 103 


xviii. 5, 


58 




25, 


34 


28, 


58 


1 John 


i. 1, 


222,390 


V. 8, 


17, 147 




ii. 1, 


15 


viii. 17, 


160 




iv. 14, 


329 


23, 


128 




17, 


198 


29 


125 




V. 11, 


222 


xi. 11, 12, 
26 


72 
68, 86 


Revelation i. 5, 
18. 


124 
317 


xiv. 7-9, 


183, 242 




iii. 14, 


23, 32, 385 


iii. 11, 


136 




20, 


98 


12 


140 




v. 5, 


231 


13—15, 


74, 140, 311 




xiv. 4, 


128 


21—23, 


161 




xxi. 3, 4, 


93,320 


V. 7, 


282 




6, 


19 


X. 4, 


322 




xxii. 16, 


326, 358 



INDEX 



Adam. Beautiful extract, 11. Why- 
Jesus thus called, 12. Com- 
parison between the two Adams, 
12. Apostle sees in faith all 
bearing ' the image of the hea- 
venly,' 13. 

Advocate. Rendered Comforter in 
John xiv. 12, p. 15. Popular view, 
16. Term supposes, I. A cause 
to be tried. II. Parties concern- 
ed. III. Witnesses to testify. 
IV. A judge to decide, 16. God 
unfit to judge the sinner, if angry 
with him, 17. Services of, 17. 
Reward of, 18. 

Alpha and Omega. Origin and 
sublimity of titles, 19. Denote 
the completeness of the Saviour, 
21. 

Amen. Translated Verily in some 
instances, 23. Remark of Je- 
rome, 23. Mission of Jesus, 24. 

Anointed. See Messiah. 

Apostle. Jesus sent by the Al- 
mighty, 27. Three opinions re- 
specting his mission, 28. Will 
restore human race, 28. 

Author and Finisher. Jesus au- 
thor of life and immortality, 30. 
Finisher of man's salvation, 31. 

Beginning of the Creation of 
God. See Alpha and Omega. 

Bishop. Signifies an overseer, 34. 
All men belong to Jesus, 35. 

Branch. Chaldee rendering, 36. 
Vulgate, 36, note. Jesus came, 
I. To build the temple of the 
Lord, 36. II. To rule, 37. III. 
To be a priest, 33. Joy of patri- 
archs in looking to his day, 39. 



Bread of God. View of man's 
physical nature, 42. Three 
views of his destiny, 43. 1 . An- 
nihilation, 43. Beautiful illus- 
tration of, 43. Paley's delight- 
ful description of the world, 

43, note. 2. Endless sufiering, 

44. Effects of a belief in, 44. 
3. Universal purity and bliss, 44. 

Bridegroom. Not find Jesus in 
Canticles, 46. Amusing inci- 
dent of an aged minister, 47, note. 
Jesus married to the human race, 
48. Connection not broken up 
by death, 48. 

Brightness of Father's Glory. 
See Image. Moses saw the di- 
vine glory exhibited in God's 
goodness. Resurrection of Laz- 
arus, an illustration of, 50. 

Captain. I. Made perfect through 
suffering, 53. II. His commands, 
simplicity of, 54. III. Impor- 
tance of folio win g him, 5 5 . Self- 
denial first step, 55. Now in 
the field, 56. Admirable des- 
cription from Cowper, 56. 

Christ. Signification of, 57. Trans- 
lators omitted definite article, 
57, 190. Remark of Grotius, 58. 
Jesus presented himself as the 
Saviour of the world, 60. 

Commander. Beautifully illustra- 
ted in the miracle of raising the 
widow's son, 61, 145 ; in stilling 
the elements, 62. Poverty of 
Jesus, 63. 

Consolation of Israel. Dr. 
Chandler's remarks on the ex- 

Sectation of the Jews, 64._ See 
Iessiah. Simeon ; his joy on 
taking the babe, 66. His desire 



404 



INDEX. 



to depart. His enlarged views 
of Christ, 68. 

Corner Stone. Ancient Hebrews 
had once clear views of the Mes- 
siah, 71. Jesus the corner stone 
of a new religion, 72. Jews 
learned that salvation was to be 
extended to the Gentiles, 72. 
Therefore rejected Christ, 73. 
The spiritual temple of God 
will be finished with shoutings, 

75, 141. 

Counsellor. Views of the LXX, 

76. Design of God in sending, 
76. Sacred nearness existing 
between God and him, 77. 

Covenant. Jesus sent to ratify 
God's covenant with man, 80. 
A Mediator, 80, 259. Great- 
ness of his work, 81. Father 
held his hand, 82. Scene in 
Gethsemane, 82, 252, 352. 

Covert. See Hiding-Place. 

Deliverer. His duty. Howard 
an illustration, 86. Jesus the 
deliverer of a world, 87. 

Desire of all Nations. In what 
sense, 90. 1. All nations desire 
light, 91. 2. All nations desire 
knowledge, 92. Beautiful story 
of a Burman female, 92. 3. All 
nations desire immortality, 93. 
Darkness of the ancient world, 
93. Cicero and Seneca's views, 
93. A touching incident in one 
of the Indian wars, 95. Nature 
of the glory spoken of in the 
prophecy, 95. 

Do-or of the Sheep. Jewish man- 
ner of keeping their flocks, 97. 
Jesus a door to the blessings of 
the Gospel, 99. Few enter the 
right door, 99. A livelv sketch 
from the life of Rev. John Mur- 
ray, illustrating the subject, 100. 

Elect. Jesus elected for salvation 
of man, 105. Partial election 
not a doctrine of God, 106. 

Emmanuel. Manner of applying 
proper names among the an- 
cients, 107. Explanation of Isa. 
vii. 14, p. 109. Not prove the 
Trinity, 111. Professor Stuart's 
remark;, 112, 



Ensign. Originof title, 113. Scene 
of Jacob, the dying patriarch, 
114. Richness of prophetic im- 
agery, 116. 

Everlasting Father. View taken 
by Lowth; the LXX, 118. 
Jesus usually used the term 
Father in speaking of God, 119. 
Passage not prove the Trinity, 
120. Views of Rev. John Sher- 
man, 120. Same titles applied to 
Jesus as to God, 122, 275. 

FiRST-BoRN FROM THE DeAD. 

Five resurrections before that of 
Jesus, 123. Scripture meaning 
of first-born, 1 24 . Beautiful ex- 
tract from Addison, 126. Jesus 
presents a demonstration of the 
resurrection, 127. 

First Fruits. Animating descrip- 
tion of, by Home, 129. Beauti- 
ful allusions of the apostle, 130. 
Greatness of the joy when all the 
sleeping dead are gathered in, 
132. 

Forerunner. Beautiful allusions 
of Isaiah, 133. Interesting his- 
torical fact, illustrative of title, 
134, note. Jesus our forerunner 
to heaven, 134. 

Foundation. I. Prepared by Jeho- 
vah, 137. II. A forerunner sent 
to prepare the way, 137. III. 
Jesus well (qualified, 137. IV. 
The foundation laid before time 
began, 139. V. Jesus the only 
foundation, 139. VI. God laid 
the foundation with intention to 
build, 140. The building will 
be finished with shoutings, 141, 
75. 

Friend of Sinners. I. Friend- 
ship of Jesus to his disciples 
143. II. Friendship to mourn- 
ers, 144. Touching illustration 
in raising widow's son, 145, 61. 
III. Friendship to enemies, 146. 
Touching instance of the influ- 
ence of reading the sufferings of 
Jesus in a school, 148. 

Governor. Jesus born in place and 
time predicted, 150. Herod's 
conduct, 151. His character, 
152, note. 



INDEX. 



405 



Head. Christ,!. The Head of man, 
153. II. Head of the church, 

155. III. Head of the corner, 

156. IV. Head of all princi- 
pality, 156. 

Heir. The heathen his inheritance, 
159. We are joint-heirs with 
him, 160. Rich thoughts of 
Burkitt, 161. 

Hiding-Place. Applied to God, 
164. Jesus a hiding-place for 
the mourner, 165. Touching 
instances : the widow of Naiu, 
sisters of Lazarus, and Jairus, 
165. 

High Priest. I. Priesthood of Je- 
sus superior to that of the law, 
170. II. Superior in duration, 
170. III. Superior in preroga- 
tives, 171. IV. Superior in its 
object, 171. V. Superior in its 
power, 172. Parallel between 
High Priest and Jesus, 174. 
Tenderness of our High Priest, 
174. 

Holy Child. Beautiful exemplifi- 
cation of spirit and confidence 
of apostles, 176. Power of the 
name of Jesus, 177, 180. 

Holy One of God. Criticism of 
Dr. Clarke, 179. Beautiful ex- 
hibitions of power of Jesus, 180. 

Hope. Jesus the author, the object, 
and the declarer of our hope, 183. 
1 . This hope is excellent ; beau- 
tiful view of an author, 183. 2. 
Is firm and enduring, 184. El- 
egant quotation, 184. 

Image. Jesus a bright, unclouded, 
moral exhibition of the great 
Father, 187. Beautiful descrip- 
tion of character of Jesus, 188. 

Jesus. Signification of, 190. Trans- 
lators should have put the defi- 
nite article before Jesus, 190, 57. 
Power of name; precious, 192. 
Touching incident from Mrs. 
Sigourney, 192. No system of 
religion can flourish without, 
194. 

Judge. Popular view, 196. Ter- 
rific description of Edwards, 196. 
I. The manner of judging the 



world, 199. II. The object, 200. 
III. The time, 200. Beautiful 
extract from Rev. Wilbur Fisk, 
202. 

King. I. Kingdom, origin of, 207. 
II. Its seat, 207. III. Extent, 
208. IV. Duration, 209. Thril- 
ling description by Dr. Grifiin, 
210. Will end in brightness and 
glory, 211, 277, 300. 

Lamb. Title suggested to John on 
seeing a number of lambs going 
to be slain at the Passover, 212. 
View of Dr. Clarke, 213. Je- 
sus came ' to take away sin,' 214. 

Leader. Wisdom of Jesus, 216. 
Power, 217, 177, 180. Suffer- 
ings, 219. In entering his ranks, 
we must renounce wealth and 
popularity, 220. Incident of an 
American patriot, 220. 

Life. Description of Last Supper, 
223. Jesus,thelifeof the world, 
222. Graphic description of 
PoUok, 225. 

Light of the World. Beautiful 
thought respecting the origin of 
this title, 226. I. Light cannot 
create ; II. Its adaptation ; III. 
Inexhaustible ; IV. Impartial, 
227. I. Jesus not come to create 
truth, 227. II. Adapted truth 
to the understanding ,228. III. 
As a moral light, is inexhausti- 
ble, 229. IV. Is impartial, 229, 
A great moral truth, 230. 

Lion. Seeming contrarieties m the 
character of Jesus, 232. Called 
a lion, I. Because of his descent, 
233. II. On account of his 
kingly power and invincibleness, 
233. What he is to accomplish, 
233. Opened the prophecies. 
His resurrection a beautiful il- 
lustration of title, 235. In him 
alone the lamb and the lion 
meet, 237. Excellent remarks of 
Edwards, 237. 

Lord. Critical remarks, 238. Views 
of Campbell, 238. Illustration 
of Matt. xxii. 41 — 46, p. 240. 
I. Jesus Lord of all by gift of 
the Father, 241. II. By his 
death, 242. III. By his resur. 



406 



INDEX. 



rection, 242. IV. By universal 
conquest, 243. 

Man. Excellent remarks of Yates, 
on the opinion of two natures in 
Clirist, 245. Difficulties attend- 
ing both Trinitarianism and Hu- 
manitarianisra. In a qualified 
sense, Jesus is both God and 
Man, 246. Beautiful extract 
from Channing, 247. Excellent 
remark of Mrs. Barbauld, 247. 

Master. Fondness of titles in the 
time of Jesus, 249. Illustration 
from Lightfoot, 250. Disciples 
must look to Jesus, 250. Car- 
ried out his own teachings, 251. 
The Last Supper, 25 1 . Scene in 
Gethsemane, 252, 82, 352. His 
gentle invitations, 253. We can 
serve only one master, 254. 

Mediator. Man looks for a Medi- 
ator, 256. An error, 257. Pol- 
lok's view, 257. I. Jesus only 
Mediator, 259. II. Suitable, 
willing, 259. III. For Jews and 
Gentiles, 259. Moral grandeur 
of the office, 260. 

Messiah. A general expectation of, 
262. Testimonies of Tacitus, 
Suetonius, and Josephus, 262, 
note. Proofs presented by : I. 
The testimony of Moses. II. 
The predictions of prophets. 
III. Testimony of John. IV. 
His own works. V. His doc- 
trine. VI. He sought not his 
own glory. VII. A trial of his 
doctrine. VIII. The testimony 
of the Father, 263. Rejected 
because of his character and 
doctrine, 265. The Jew still 
looking for a Messiah, 265. His 
rejection proves his own Scrip- 
tures, 265, 348. Not an impostor, 

266. Character not invented, 

267. Channing's view, 267. 1. 
His business, 267. 2. His suf- 
ferings, 267. 3. Consequences 
of his sufferings, 257. So many 
offices never before met in one 
individual, 269. 

Michael. I. He should stand up 
for the people, 271 . II. At that 
time there should be great trou- 
ble, 271. III. His people should 
then be delivered, 271. Two 



resurrections taught m the Scrip- 
tures, 272. 

Mighty God. Custom of the Ori- 
entals respecting names, 274. 
Various readings ; Vatican edi- 
tion ; Luther's translation. Ge- 
senius and De Wette,275. The 
same names and titles applied to 
God and Jesus, 275, 122. Word 
god is applied to human beings, 
275. Yates' view, 276. Object 
to be accomplished, 277. His 
beautiful kingdom, 277, 300. 

Nazarene. Signification of, 279. 
Prejudices against the Messiah, 
280. Anecdote, 281. 

Passover. Beautiful description oi, 
282. In what sense Christ is 
our Passover, 284. Views of 
Lightfoot, Keach, Herman Wit- 
sius, 284. Beautiful extract 
from Fox, 285. Application of 
word to the redemption of the 
world, 288. 

Physician. Sin, a disease, 290. Je- 
sus canie to remove it, 291. 
Last visit of the earthly physi- 
cian, 291. All were healed by 
Jesus when on earth, 292. A 
singular fact respecting his 
cures, 292, note. Anecdote of 
Zeuxis, the Grecian painter, 293. 
Jesus never performed a miracle 
to enrich himself, 293. Beauti- 
ful extract from Bisbee, 294. 
Disposition of the physician, 
295. 

Prince of Peace. His teaching.., 
297. The nature of his kingdom, 
293. Ancient custom alluded to 
by Virgil, 300, Implements of 
war not simply to be converted, 
but the very hearts of those who 
have used them, 300, 277. 

Prophet. Jews expected the Mes- 
siah under this title, 302. I. 
Clearness of his prophecies, 303. 
II. Minuteness, 303. III. Im- 
probability, 304. Magnificent 
description of the Temple, 304. 
IV. Number of his prophecies, 
305. Treatise of Eusebius lost, 
305. Parallel: prophecies of 
Jesus and fulfilment, 306. Par- 
ticular prophecies : 1. His death, 



INDEX. 



407 



306. 2. Second coming, 307. 
3. Destruction of Jerusalem, 

307. Caesar's effort to prevent 
the burning of the Temple, 308. 

Refiner and Purifier. I. Nature 
of the mind, 309. II. Manner 
of refining, 310. Process of re- 
fining gold, 310. III. Certainty 
of the work of the Iledeemer,3 1 1 . 
We must be put into the furnace, 
312. The Refiner been there him- 
self, 313. Beautiful incident of 
the visit of a lady to a refiner,313. 

B.EsuRRECTioN. Rcsurrection of 
Lazarus, 315,50. Jesus the first 
that rose to die no more, 317. 
A pledge of our resurrection, 
317, 123. Beautiful extract, 317. 
Grand description, 317. Great 
value of the resurrection, 318. 
Beautiful illustration drawn from 
the domestic circle, 318. Dr. 
Hardie's celebrated description, 
319. . 

Rock. Opinion of the ancient Jews 
concerning Horeb, 323. Ani- 
mating description of the scene 
in the desert, 323. From Jesus 
flow the waters of everlasting 
life for a world, 324. This Rock 
will ever stand firm as the throne 
of the universe, 325. 

Root and Offspring of David. 
Jesus not both the Creator and 
son of David, 326. In what 
sense Jesus is both the Root and 
Offspring of David, 327. A 
striking proof that Jesus was 
the true Messiah, 327. 

Saviour of the World. Jews 
would have received Jesus if he 
had declared himself to be only 
the Saviour of them, 329. I. The 
nature of salvation, 329. II. 
The extent of salvation, 330. 
1, Teachings of Jesus, 330. 2. 
Character, 331. III. The cer- 
tainty of salvation, 332. If Je- 
sus save not the world, then can- 
not wear in eternity this title, 
333. 

Servant. I. Came to reveal the 
Father's will, 335. II. His emi- 
nent qualifications, 336. Excel- 
lent remark of Bishop Pearce. 



III. His faithfulness, 337. Moral 
truth: the way to greatness is 
first to become a servant, 338. 

Shepherd. Beautiful allusions of 
Bible, 340. Ancient manner of 
keeping sheep, 340. Parallel 
between the unfaithful shepherd 
and the good shepherd, 341. 
Mankind belong to Christ as his 
sheep, 34 1 . He will bring home 
the last wanderer, 343. 

Shiloh. Bishop Newton's view, 345. 
Translation of the Vulgar Latin; 
of the LXX, 345; of Onkelos, 
346. Interesting circumstances 
connected with the passage, 346. 
An objection noticed, 347. The 
rejection of Shiloh by the Jews 
proves him to be the Messiah, 
348, 265. 

Son. Professor Stuart's illustrations 
of the word, 350. Jesus distin- 
guished himself as the Son 
of Man, 351. Reasons, 351. 
Scene in Gethsemane, 352, 82, 
252 . His errand, 354 . Apostle, 
in speaking of the subjection of 
all things, excepts only God him- 
self, 355, 333. 

Star. Beauty of title, 356. Illus- 
trations : The weary traveller, 
the mariner, the watcher, 356. 
Beautiful extract from Beattie, 
357. Jesus revealed the truth 
that afflictions will cease for- 
ever, 357. 

Sun. Beauty of; his immensity and 
greatness, 360. Jesus far more 
beautiful. As the one is design- 
ed for all, so is the other, 361. 
Address to Jesus, 361. 

Teacher. Excellence of, 362. His 
knowledge of God, 362, 386 ; of 
the human heart, 363. His ori- 
ginality, 364, 396. Rosseau's 
admirable confession, 365. Prac- 
tised the duties he recommended, 
365. 

Truth. Man had searched every- 
where for truth before the com- 
ing of Jesus, 366. Beautiful ex- 
tract from Fox, 366. Jesus was 
the Truth, 367. Views of the 
Stoics, Peripatetics, and Epicu 



408 



INDEX. 



, 368. Views of Socrates, 
368. Jesus revealed a future 
life, 369, 127, 317, 386. Eloquent 
description of truth, 369. Will 
ultimately conquer, 370. 

Vine. Beauty of emblems employed 
by Jesus, 371. Probably m the 
Temple when the comparison 
was made, 372. Beautiful des- 
cription of the vine there. Apt- 
ness of his words. 372. Subject 
presented under three views : I. 
The Vine signifies doctrine, 373. 
Shall enjoy it hereafter, 374. II. 
The husbandman is God, 374. 
Planted for the world, 375 . III. 
The disciples were the branches, 

376. 1. They must abide in him, 

377. 2. If not, they would be 
cast forth, 377. 3. If remained, 
they would be purged, 378. 
Beauty of parables of Jesus, 

379, 364. 

Way. Description of the Last Sup- 
per, 380. Baseness of treachery, 

380. Jesus the Way by his ex- 



ample, 383; for the afflicted, 
383 ; the Way to heaven, 384. 
Witness. Signifies, in Greek, one 
who dies for the truth, 385. 
A witness cannot create truth, 
385. Jesus revealed, I. The 
character of God, 386, 362. II. 
Human duty, 386. III. Life and 
immortality, 386, 127, 317, 369. 
Gave his life in attestation of 
truth, 387. 

Word. ^ Difficulties attending the 
subject, 388. I. Jesus exhibited 
the moral attributes of God, 389. 
Striking incident, 389, note. II. 
Communicated knowledge from 
God to man. III. Revealed the 
purpose of God, 391. 

Wonderful. Remark of Hengsten- 
berg, 394. I. Purity of charac- 
ter of Jesus, 394. II. Seeming 
contrarieties, 395. III. Origin- 
ality of his character, 396, 364. 
Magnificent passage from Jean 
Paul Richter's ' Dawnings for 
Germany,' 398. 



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